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LETTERS 



ON THE 



DIFFICULTIES OF RELIGION 



BY CATHARINE E. BEECHER. 



HARTFORD. 

BELKNAP & HAMERSLEY. 

1836. 






Entered according to Act of Congress, in the year 1836, by 

BELKNAP & HAMERSLEY, 

in the Clerk's Office of the District Court of Connecticut 



CASE, TIFFANY & CO., PRINT. 



THIS WORK IS RESPECTFULLY DEDICATED 



HONORED AND BELOVED FATHER. 



PREFACE. 



The following letters are portions of discussions, which 
have taken place during the last eight or ten years, be- 
tween the author and several of her friends, some of whom 
are no longer in the world. The writer wishes to secure 
for the work, the interest that belongs lo truth, and there- 
fore, though much has been altered and much added, in 
preparing it for the public, the reader is assured, that such 
discussions, on such topics, and between such persons as 
are here introduced, have actually taken place ; and that 
no character, circumstance or fact is introduced or alluded 
to, which has not a foundation in reality. 

The writer has had opportunities of mingling, on social 
and familiar terms, with persons of a great variety of moral 
and religious sentiments. Among all denominations of 
Christians, who agree in the fundamental truths of Chris- 
tianity, she has found persons of intelligence, learning 
and piety, whose friendship has been highly prized. — 
Among Unitarians, Universalists, Swedenborgians, and 
Catholics, she has found amiable, conscientious, and in- 
telligent friends. Even among Infidels, Atheists, and 
entire sceptics, there have been found those, whose domes- 
tic character, fine natural endowments, and real friend- 
ship, have been appreciated and valued as they deserved. 

The writer has found also among her friends, the parti- 
zans of warmly contested opinions and practices. She 
has mingled with the temperance advocates, and the de- 
fenders of alcoholic drinks; among abolitionists, coloni- 
zationists, and the unqualified defenders of slavery. In- 
deed, there are few discussions which have agitated the 
public mind, in which she has not heard the advocates of 
both sides. 

The result of this has been, the anxious and oft repeated 
inquiry, " what is the best method of promoting right in^ 
teUectual views of truth and duly, and that right state of 
1* 



VI PREFACE. 

heart which will lead men to practice what thev know io 
be right"? 

In answering this question, there seem to be two sets 
of rules that may be practised upon ; one set, which if 
followed, will produce the m,ost good with the least evil ; 
and another, which will produce the most evil and the least 
good. 

The first may be called, rules founded upon Christianity 
and the laM^s of the human mind, of which the following 
are selected as a specimen : 

As the prejudices, feelings, and bad passions of men are 
the greatest obstacle to correct intellectual views of truth 
and duty, make it a point as much as possible, to avoid 
all that shocks the prejudices, wounds the feelings, or ex- 
cites the passions of men. Let the discussion be confined 
to principles^ avoiding all personalities, especially in a 
public discussion, for it is the truth and not the combat- 
ants in whichthe public has an interest. 

Always give credit to an opponent for sincerity, and 
good motives, in all points where he professes them, until 
you come so near omniscience as to be able to detect ex- 
actly all the combinations of motives and feelings that 
may blind a man's mind. And when it is certain that a 
man is not honest in his professions, let the knowledge of 
it suffice, without broaching it to him to excite his wrath, 
or to the world to call for their sympathy towards him, as 
a denounced and injured man. 

Never use satire, sneers, severe rebukes, or invidious 
epithets, toward any man or body of men, whose intellec- 
tual views you are aiming to correct; lest a sense of inju- 
ry, anger and personal ill will, blind the intellect and 
warp the judgment. 

Always be fair in stating the opinions and arguments 
that are to be controverted, and never allow a triumphant, 
self-sufficieni and overbearing manner, to mar the efficacy 
of the arguments and facts that may be opposed. 

If truth demands an exposure of the evils of opinions 
and practices, take pains to show that all which is good 
and desirable, in those who advocate these opinions or 
practices, is understood and appreciated; thus securing 
the influence which true fairness and candor obtains, and 
preventing the feeling of unjust disparagement. At the 
same time, if there are evils, or mistakes, or wrong feel- 
ings and conduct, visible in the advocates of the views you 
defend, candidly acknowledge them, offering also the 
proper palliations. 



PREFACE. Yil 

If one of two motives must be attributed to opponents, 
one bad and the other good, and it is uncertain which is 
the true motive, always suppose it to be the good rather 
than the bad one, remembering that " charity thinketh no 
evil, and hopeth all things." 

Of the second set of rules for enlightening the under- 
standing, and influencing men to do what they know 
to be right, the following may serve as, a specimen : 

First, get a man into a passion. To do this most ef- 
fectually, exaggerate as much as possible, all the evils of 
the opinions or practices he advocates, and omit entirely 
all that is valuable or desirable in what he esteems and 
defends. Then exaggerate as much as possible, all the 
excellencies of your own side, and never allow that there 
is a single thing wrong or capable of improvement, in any- 
thing you or your party say, or feel, or do. 

Intimate quite openly to your opponent, that the reason 
why he and yoa differ so much is, that you nave more in- 
tellect, or more freedom from prejudice, or more piety 
than he has. 

If in this process you find your opponent gets angry, as- 
sure him that he is thus excited, because his conscience 
tells him, that he is in the wrong and you are in the right. 

If the discussion is a public one, use no delicacy in 
spreading before the public all the facts, mistakes, imag- 
inary bad motives, such as fear of man, prejudice, love of 
ease, desire of selfish gratification, pride, envy, or malice, 
that you may fancy can instigate him to the course he 
takes; especially do this, if your opponent is a professed 
Christian, or a minister of the gospel ; at the same time 
contrasting his conduct and motives with his profession, 
in the most exaggerated colors. Always assign the worst 
possible motive for all you think is wrong. 

If in this course your opponent gets so excited at to lose 
his self-command, and rails at you and perhaps treats 
you with personal abuse, instantly assume the attitude of 
a persecuted man, be meek and patient, and bless while 
he curses, and receive his blows without returning them; 
thus securing the sympathy of the many, who always take 
the side of the suffering party, whether right or wrong. 

Should the discussion be one which involves great inter- 
ests, so that the community are thrown into a blaze, and 
reason and judgment are blinded by passion in both par- 
ties, if some men of candor, kindness, discretion and piety 
step in, and try to soothe the combatants, and refuse to 
take sides with either, or to defend either, till the matter 



VlU PREFACE. 

can be conducted in a more Christian manner, turn upon 
them and denounce them as fence-men, time-servers, 
dough-faces, policy-men, and any other such epithets as 
are calculated to make them angry, and throw them into 
the ranks as committed partizans. 

These may serve as a specimen of two sorts of rules, 
which the bible, observation of the laws of mind, and a 
view of the practices of the times, have enabled the wri- 
ter to form. 

How far she has succeeded in taking the best and avoid- 
ing the worst, the public will have an opportunity of judg- 
ing. That she has entirely escaped from just cause of 
blame and complaint, in meeting the opinions and preju- 
dices of so many different classes, she can scarcely hope. 
But some palliations may be offered. A writer some- 
times may be misinformed, and innocently make a 
mistake; may sometimes use expressions so as to convey 
a meaning not designed ; may sometimes omit what 
is necessary to a full view of the idea which it is in- 
tended to present ; and may see things incorrectly, from 
want of farther investigation, or of considerations which 
would occur to other minds. 

While endeavoring to present her own views of truth 
and duty, and to show the evil tendencies of certain prin- 
ciples and opinions, the writer has most anxiously striven 
to avoid every thing that would needlessly irritate and of- 
fend. 

Should the work ever come to a second edition, the 
writer will have an opportunity to explain what is misun- 
derstood ; to rectify what proves to be incorrect; and to 
make acknowledgments where she has needlessly given 
offence. But as she has neither the taste nor the talents 
for a polemical writer, the defence of her opinions, should 
they need defence Vv^ill be left to the many able advocates, 
who embrace the same sentiments, and who are better 
qualified to defend them. 



CONTENTS 



Page. 
LETTER I. 

Mode of estimating the character of certain persons who 
hold Atheistical sentiments. The moral tendencies of a 
religious faith to be ascertained not by regarding single 
individuals but large communities. New England a 
fair illustration of the moral tendencies of the religion of 
the Bible. Fanny Wright, - - - - 14 

LETTER 11. 

The two main principles of Atheism discussed. Atheism 
contrary to common sense, _ _ _ 25 

LETTER III. 

Modes in which men are led to Atheism. Common sense 
saves Atheists from practising on their principles. Folly 
of practical Atheism illustrated by Robert Owen's estab- 
lishment at New Harmony, - - - - 41 

LETTER IV. 

Reason and common sense should guide us in religion. 
Meaning of the terms reason and common sense. Six 
maxims of common sense stated and illustrated, - 50 

LETTER V. 

Common-sense method of treating the Bible. Sceptical 
method of dealing with the Bible. Infidels are too igno- 
rant to pronounce against the claims of the Bible. The 
fair and proper course which infidels should take in re- 

[ gard to the Bible, - - - - - 65 



CONTENTS. 



Page. 



LETTER VI. 
The divine authority of the Bible a practical and not a 
speculative question. The question of the truth of 
Christianity involves many questions of duty and expe- 
diency. Consistent Christians do not take a course 
which would be wisest and best for themselves were 
there no future state. Not such a variety of opinions 
about what the Bible teaches on the most important of 
all questions as many suppose. What is meant by the 
expression " contrary to reason." No doctrine of Chris- 
tianity contrary to reason. Reason alone, leads to more 
painful apprehensions than Christianity, - 77 

LETTER VII. 
On the existence of natural and moral evil. The Infidel 
involved in the same difficulties as the Christian, 94 

LETTER VIII. 

The denial that we can know what the Bible teaches the 
same as infidelity. An attempt to show that we can 
know what the Bible teaches, as to the method of secu- 
ring future happiness as much as we can know any 
thing. Mankind divided into two general classes on the 
question of the mode of gaining future happiness. — 
What are the ingredients that constitute moral character 
as regarded by mankind, _ _ _ . 107 

LETTER IX. 
Distinction between rules of duty and the terms of future 
happiness. Investigation to discover what is and what 
is not demanded in the Bible as a condition of eternal 
safety, 123 

LETTER X. 

Exposition of the language employed in the Bible to express 
the character required as the condition of eternal life. 
Answers to certain difficulties proposed on this subject. 
Men often misunderstand the nature of the professions 
madeby men of piety, _ . . . 132 

LETTER XL 
Difficulties involved in supposing all mankind in a future 



CONTENTS. XI 

Page. 

state to be divided into only two classes, one class eter- 
nally happy, and the other, eternally miserable. Con- 
siderations offered to meet these difficulties, - 146 

LETTER XII. 

Difficulties occasioned by the inconsistent lives and cha- 
racters of the professors of religion. Considerations 
offered to meet these objections, . . _ 157 

LETTER XIII. 
Objection that man has not the control of his emotions of 
affection answered. The difficulty of loving an invisi- 
ble Being discussed, - .. _ _ 169 

LETTER XIV. 
On the supernatural agency of the Holy Spirit, - 178 

LETTER XV. 
Causes of certain unpleasant associations in regard to the 
character of God. The Old Testament as perfect as the 
New. The mind of man so constituted as to be pleased 
with all the traits of character that are revealed as be- 
longing to God. The manifestations of these traits of 
the divine character, in his works and in his word, 185 

LETTER XVI. 
The law of God, demanding our highest affection is a re- 
quisition which includes the highest happiness of man. 
This shown to be supported by reason, by experience, 
and by the declarations of the Bible. Henry Martyn 
and Lord Byron. . _ _ _ _ gn 

LETTER XVII. 

Unitarian strength and success traced to two causes. First, 
unfairness in argument; Second, a violation of the laws 
of evidence in regard to the interpretation of language. 
Illustrations. - . . - _ 230 

LETTER XVIII. 

Distinction between injurious opinions and the persons 
who advocate them. Reasons why it is not right to call 
Unitarians Infidels. Unitarianism, a system of infideli- 
ity. Different uses of the term Christian. The sense in 



XU CONTENTS. 

Page. 

which it IS proper to deny that Unitarians are Chris- 
tians. ------ 263 

LETTER XIX. 
Difficulty of discovering exactly what Unitarians believe. 
What are the peculiarities of the gospel revelation in 
distinction from natural religion and from Judaism. — 
Unitarianism presents no doctrines not known before 
the gospel was made known. The peculiar doctrines 
that constitute Christianity in distinction from Deism, 
Judaism and Unitarianism. Term Evangelical Chris- 
tians defined. _ _ - - _ 274 

LETTER XX. 

Moral tendencies of Unitarianism, - - 292 

LETTER XXL 
Use of the term " charity " discussed. Creeds. A perse- 
cuting spirit, _ - - - - 308 

LETTER XXn. 
On Revivals of Religion, . - - - 323 

LETTER XXIII. 
On the discussions now agitating the Presbyterian church, 330 



ERRATUM. 
Page 210, line 8 from the bottom, for unreclining read unrealizinff. 



LETTER I. 

Dear Sir: 

The acquaintance I formed with you during 
my late journey, awakened a desire for some far- 
ther communication on the topic of our late con- 
versation. What I learned from a mutual friend 
of your character and past history, has increased this 
desire, and the interest you seemed to feel to re- 
move misconceptions in regard to your opinions 
and the moral character of those who embrace 
them, leads me to believe that the proposal of pro- 
longed discussion, will not be unacceptable. 

In estimating the moral character of persons 
who believe in no God, in no future retributions, 
in no obligations of marriage, no rights of parents, 
of laws, or of property, I must necessarily adopt 
altogether a new standard of judging, on duties 
connected with these subjects. My idea of virtue, 
or moral excellence, includes a feeling of obligation 
to perform certain moral duties, temptations to vio- 
late such obligation, and a strength of principle 



14 LETTERS ON THE 

that enables a person to overcome such tempta- 
tions. 

But if a man thinks there is no obligation to 
conform to certain laws, which I deem laws of 
virtue, and yet lives without breaking them, I feel 
no respect for him on this account. My only in- 
ference isy either that he has no temptations to re- 
sist, or that he is restrained simply by an unwilling- 
ness to encounter the contempt, or dislike, that will 
result froni violating what he deems the prejudices 
of other minds. If a man considers certain re- 
straints unwise and injurious, which I consider the 
laws of virtue, and which deter other men from 
certain vices, what to me can be the merit of his 
freedom from these vices ? It is not the result of 
that conscientious self government, which is indis- 
pensable to virtue, but is either merely freedom 
from temptation, or fear of censure. 

As to the honorable and benevolent feelings that 
in some cases may co-exist with such principles as 
yours, I have only to say, that some men have so 
happy a temperament, that no theoretical opinions 
can efface the noble impressof their Maker's hand, 
in the fine constitution of mind wdth which they 
are endowed, and such men are never to be held 
up as examples of the practical tendencies of any 
system. In testing the tendencies of opinions, it is 
not single individuals, but large communities, em- 
bracing all varieties of character, placed in all cir- 
cumstances of trial, and followed through a period 
of years, that are proper subjects of investigation. 
New England is a fair field for investigating the 



DIFFICULTIES OF RELIGION. 15 

tendencies of a religious faith ; the fairest that was 
ever presented, for it is the only large community, 
settled for the express purpose of establishing fami- 
lies, schools, colleges, civil institutions and every 
social association, on the principles of the Bible, 
and by men who placed religion as first in interest 
and importance, and every thing else as seconda- 
ry. For two hundred years the tendencies of 
these principles have been testing, while children, 
generation after generation, have been educated in 
them. Come then to New England, and examine 
the tendencies of a system exactly the reverse of 
yours. We agree that the desire of happiness is 
the great main spring of effort, and the attainment 
of it the ultimate aim of every mind. We agree 
that happiness consists in the appropriate and tem- 
perate gratification of our desires. Now make 
out an inventory of all the desires with which the 
human mind is teeming, and then find me a place 
on earth, where so large a proportion of the inhab- 
itants secure so many of the temperate gratifica- 
tions of these desires. Is it food and raiment ? is 
it the comforts and conveniencies of life ? is it 
healthful labor ? is it the pleasure of successful 
enterprize ? is it competence and freedom from 
the anxieties and sufferings of poverty ? is it the 
gratification of taste ? is it the improvement of 
the mind? is it intellectual competition? is it so- 
cial endearments? is it the pleasure of conscious 
virtue in governing the passions? is it the regula- 
tion of the appetites, making them subordinate to 
reason and benevolence ? is it the noble excite- 



16 LETTERS ON THE 

ment of public spirit? is it the heavenly efforts 
of benevolence ? is it grateful love and veneration 
to the Author of all good ? is it the hope of future 
blessedness through everlasting years ? Point me 
to a spot on earth, where you will find more of all 
these ingredients of human happiness, so univer- 
sally diffused among all classes, than is to be found 
in New England. 

Some, indeed, are found, who point to the dan- 
cing, the theatres, the carnivals, the public shows, 
and the lively manners of other nations, and con- 
trasting them with the regular habits, the sober 
demennor, and the devotional pursuits of the de- 
scendants of the Puritans, deem them indications 
of superior happiness. But there are certain reg- 
ular, steady enjoyments, that, like the shining of the 
sun, cause a quiet, all-pervading comfort, and there 
are excitements, that, like the meteor flash, come 
for a moment only, and leave behind a deeper 
gloom. It is the calm, rational, every day pleas- 
ures of life, in which a man's chief happiness con- 
sists, and not in the occasional extra excitement of 
amusements. Contrast the regular habits, the do- 
mestic comforts, the intellectual resources, the mor- 
al and religious enjoyments of the common people 
of New England, with the sordid poverty, the in- 
tellectual degradation, the moral debasement, the 
want of domestic comfort, the depression of spirits, 
consequent on vice and excess, the ennui of idle- 
ness, and the entire destitution of all resources for 
the higher gratifications of our nature, that are 
witnessed among the lower classes, in countries 



DIFFICULTIES OF RELIGION. 17 

where public amusements most abound, and no 
man can for a moment hesitate as to where the 
balance of enjoyment is to be found. 

There are others, who point to the negro, who 
basks in the sun by day, and dances to the banjo at 
night, or to the volatile Frenchman, who plays his 
violin and shrugs his shoulders at every care, and 
contrast these outward signs of sensitive enjoy- 
ment or mere indifference, with the serious as- 
pect and manners usually attending well regulated 
habits, conscious virtue and true piety. But any 
who have ever felt " the sober certainty of waking 
bliss," well know, that the nearer they approach it, 
the farther they depart from those outward de- 
monstrations that indicate mirth, or mere animal 
enjoyment. 

I doubt not that the serious and placid counte- 
nance of many a benevolent and pious man, has 
been irradiated with a happiness, one hour of which, 
is worth a whole life of mere sensitive enjoyment, 
or animal excitement. 

In regard to a remark of yours, as to the influ- 
ence of religion in promoting what you deem cer- 
tain objectionable features in New England char- 
acter,! believe you have exaggerated views of these 
evils, which a residence there, and extensive ac- 
quaintance with the cominon people, would rectify. 
I can discern faults in New England character; I 
perceive excellencies and advantages in which we 
are excelled by other sections of our country, and 
by other nations, and far from me be that mean, 

contracted, selfish spirit, that cannot rejoice in the 

2* 



18 LETTERS ON THE 

superior advantages of others, because, perchance 
they may cast my own Httle chcle into the shade. 
As to that query which you have urged, as others 
have done, " why have Yankees become prover- 
bial for being cunning, dishonest, cold-hearted and 
selfish?" I answer; because a people distinguish- 
ed for shrewdness and intelligence, when they have 
rogues, have the keenest and most accomplished ; 
such have sense enough to stray off from equal 
intelligence and superior virtue, to where they can 
find freer scope ; and where most unfau'ly, they 
pass as the representatives of those they leave 
behind. Because a people brought up to self gov- 
ernment and Tegular habits, are most likely to have 
the calm and reserved manners, that give the im- 
pression of coldness and indifference. Because a 
people educated to act from principle, and not 
from impulse, seldom make displays of feehng ; 
and lastly, because those who gain and keep every 
thing by strict economy, acquire habits that forbid 
display, and impulsive, reckless expense. 

And now will you answer my opposing query ? 
How do you account for it, that a people brought up 
on a hard soil, and gaining subsistence by labor and 
strict economy, who count and value every six- 
pence, and are thus most hable to become penuri- 
ous and selfish, how is it that these are the people 
so distinguished for their forv/ardness in every en- 
terprize that demands money, time, self-denial and 
benevolence ? Is New England the place where 
the sick or the stranger complain of want of sym- 
pathy and care, or where the orphan and the wid- 



DIFFICULTIES OF RELIGION. 19 

ow go unpitied and unprotected ? Is it there, that 
" the blind are turned out of the way," and the 
dumb are not taught to speak ? Is it there, that 
matters demanding public spirit and the sacrifice of 
private, to public good, are neglected ? Is it there, 
that enterprizes of taste and refinement are unpat- 
ronized ? Is it there, that those who plead the 
cause of the destitute, the ignorant, and the perish- 
ing, turn from the villages as places where sympa- 
thy and charity cannot be found ? No, the sons 
of New England are not believed to be cold heart- 
ed and selfish. They are always sought among 
the first in all efforts that demand sympathy, self- 
denial and benevolence. 

Had you urged, that New England inherits the 
steady, generous, regular tide of English blood, 
rather than the mercurial, volatile temperament 
of French, or the fervid glow of Irish descent ; 
had you said that undisguised feeling and im- 
pulsive generosity are more interesting than calm 
benevolence, regulated by principle ; had you 
said that in cultivating the stricter principles of 
rectitude and benevolence, the winning exteri- 
ors of tones, manners, and address, have been 
too much neglected ; had you said that strict na- 
tions of duty and justice, in some cases, impart 
more of law, than of gospel, in spirit and manners, 
had you said that habits of economy and close 
calculation, generated on a hard soil, sometimes 
impart a cold aspect, even to the plans and feel- 
ings of benevolence ; all this you might have said, 
and I had held my peace. 



20 LETTERS ON THE 

But when you come to the question of honesty 
and integrity, I claim that there is not a spot on 
earth, where you can find a larger proportion of 
strictly honest and honorable men ; of men whose 
word is as good as a bond, and to whom you 
might safely trust all your fortune, without mort- 
gage, or even receipt. And when you come to 
the question of self-denying, sympathizing benevo- 
lence, I do not believe there is another place under 
heaven, vvhere you will find more of that unobtru- 
sive, unpretending benevolence, that will watch 
over the sick, protect the helpless, defend the in- 
jured, sympathize with the sorrowful, and give 
time, and efforts, and money, to relieve the needy, 
than is to be found in all classes of society in New 
England. For I do not judge by the best 
specimens which I may have met in the higher 
walks of life. It has been my lot to mingle famil- 
iarly with the common people, in more than one or 
two of the villages of New England ; and what I 
say, refers to low as well as to the high. I claim 
that honesty, kindness, and liberality are the dis- 
tinguishing traits of the New England character ; 
and that tin pedlars and roving knaves, are not to 
be taken as the representatives of her generous 
yeomanry, or her more cultivated sons. 

I present New England, then, as a fair example 
of the tendencies of the religion of the Bible, and 
I challenge you for another so fair an example, to 
prove equal good tendencies for any other system 
of faith. I select New England, because it is the 
6nly large community on earth, that was founded 



DIPPICULTIES OF RELIGION. 21 

for the express purpose of preserving and perpet- 
uating the religion of the Bible ; and I claim that 
it does prove, that the religion of the Bible is more 
favorable to human happiness than any other sys- 
tem. I say that the founders of New England, by 
organizing their government, school, colleges, and 
domestic relations, on the principles of the Bible, 
have done as much as ever w^as done on earth, for 
the prosperity and happiness of any people. No 
man can pass through the flourishing, neat, and 
beautiful villages of New England, or enter into 
their comfortable dwellings, without saying that 
they are the people who know how to make life 
happy, and secure the largest amount of earthly 
enjoyment. No man who knows all the rich tide 
of benevolence that has flowed, and is still flowing 
from New England, will deny that they too know 
how to minister to the comfort and necessities 
of others, as well as to their own. And those who 
believe that there is a future state of being, and 
that our eternal welfare depends upon maintaining 
piety towards God, as well as benevolence toward 
men, must allow, that New England has done as 
much by her charity, and missionary sons, to pre- 
serve and propagate this spirit, as was ever done 
by an equal number of inhabitants in any country. 

You may make what allowance you please, for 
the filial glow that warms my heart, when I am 
called to repel injustice from my native land. 
The facts you cannot dispute, and these alone, I 
urge upon your consideration. 

And now, as to the moral tendencies of your 



^ LETTERS ON THE 

system. I suppose it so involves disorganization 
in its very nature, that no parallel experiment can 
ever be made, for no community, founded on Athe- 
ist principles, can hold together long enough for 
such an experiment. All you can do is to select 
a few individuals, whose fine natural endowments 
have not been ruined by such blasting influences. 
As to Fanny Wright, you said you believed her to 
be honest in her opinions, amiable in her disposition, 
philanthropic in her efforts, and endowed with rare 
intellect. Allowing that you are as near right as 
partisans usually are, in estimating leaders, still I 
must compliment you by saying, that I believe you 
have secret feelings that would present a very dif- 
ferent picture of this strange excrescence of fe- 
male character. 

Every man of sense and refinement, admires a 
woman as a woman ; and when she steps out of 
this character, a thousand things that in their ap- 
propriate sphere would be admired, become dis- 
gusting and offensive. 

The apropriate character of a woman demands 
delicacy of appearance and manners, refinement 
of sentiment, gentleness of speech, modesty in 
feeling and action, a shrinking from notoriety 
and public gaze, a love of dependence, and pro- 
tection, aversion to all that is coarse and rude, and 
an instinctive abhorrence of all that tends to indeli- 
cacy and impurity, either in principles or actions. 
These are what are admired and sought for in a 
woman, and your sex demand and appreciate these 
qualities, as much as my own. With this standard 



DIFFICULTIES OF RELIGION. 23 

of feeling and of taste, who can look without dis- 
gust and abhorrence upon such an one as Fanny 
Wright, with her great masculine person, her loud 
voice, her untasteful attire, going about unpro- 
tected, and feehng no need of protection, mingling 
with men in stormy debate, and standing up with 
bare-faced impudence, to lecture to a public as- 
sembly. And what are the topics of her dis- 
course, that in some cases may be a palliation for 
such indecorum ? Nothing better than broad at- 
tacks on all those principles that protect the purity, 
the dignity, and the safety of her sex. There she 
stands, with brazen front and brawny arms, at- 
tacking the safeguards of all that is venerable and 
sacred in religion, all that is safe and wise in law, 
all that is pure and lovely in domestic virtue. Her 
talents only make her the more conspicuous and 
offensive, her amiable disposition and sincerity, 
only make her folly and want of common sense 
the more pitiable, her freedom from private vices, 
if she is free, only indicates, that without delicacy, 
and without principles, she has so thrown off all 
feminine attractions, that freedom from temptation 
is her only, and shameful palladium. I cannot 
conceive any thing in the shape of a woman, more 
intolerably offensive and disgusting ; and I be- 
lieve that in eulogizing her, you did violence to 
your judgment and your taste, from a natural de- 
sire to make a prominent member in your party 
appear respectable. 

Now, my dear Sir, I feel no temptation to sneer, 
or to reproach, and I seek not to gain an intellectu- 



24 LETTERS. 

al victory. But I regard you as one still open to 
conviction. I believe you are venturing your all, 
for time and for eternity, on principles, weak and 
v^orthless as the spider's thread, and on principles, 
too, that can be so demonstrated to be contrary to 
common sense, that every honest mind can be 
made to see the inconsistency. I ask then, have 
you the patience, the candor, and the kindness to 
bear w^ith me, while I attempt such a demonstra- 
tion ? Will you encourage me in the effort, by 
the assurance that you will endeavor to free your 
mind from the bias of party feeling, the pride of 
committed opinion, the pride of sex, and the aver- 
sion to being convicted of wrong, and examine 
what I offer, fairly, honestly and kindly ? 

Give me such assurances, and though I do not 
feel that I can " convert you," as you jocosely gave 
me leave to do, I hope I may, at least, influence 
you to a course of rational investigation, that, with 
the blessing of Heaven, may guide you into all 
truth. 

Your friend, &c. 



LETTER n. 

My Dear Sir: 

Your kind assurances are most welcome, and I 
am encouraged to proceed. I am going to at- 
tempt, then, to show that your principles are at 
war with common sense. By this I mean, that 
they are principles that men of common sense 
never do, and never would act upon, in any of the 
business or interests of this life ; that they are 
principles which no man could act upon in com- 
mon affairs, without losing his character for com- 
mon sense, or more probably, being lodged in a 
lunatic hospital. 

The two main principles of your system are, in 
the first place, that "we are not free agents, but 
are governed by the necessity of fate," — and in 
the second place that " there is no God." 

Now the principles involved in both these pro- 
positions, have been run into the deepest extremes 
of metaphysical gloom. But I do not believe it is 
owing to any inevitable difficulties that embarrass 
these subjects ; for it seems to me that they not 
3 



26 LETTERS ON THE 

only are capable of being rendered plain and 
comprehensible to all common minds, but that 
they actually are matters of every day thought and 
communication, and are as clearly understood as 
any principles of every day feeling and action. 
For this reason it is, that w^e shall have no diffi- 
culty in finding both language and illustration to 
convey all the ideas and distinctions gained by 
metaphysicians, and familiar not only to the most 
common minds, but even to children. 

I will begin, then, v^ith one of the simplest illus- 
trations. Children, in their play, often set up a 
row of bricks on the end, and at such equal dis- 
tances, that the fall of the first one will knock 
over the second, and that will overthrow the third, 
and so on till all are fallen. 

Now ask any child engaged in this amusement, 
" what was the cause of the fall of the last brick 
that fell ?" and he will tell you it was " the brick 
that stood next to it ;" and if you ask for the cause 
of the fall of that, he will tell you it was still the 
next brick, and so on till you are referred to the 
child who gave a blow to the first brick that fell, as 
a cause, and finally stop at the mind of that child 
as the real cause of all. Here ask the child, 
" could the bricks have fallen thus if they had not 
been arranged in that manner?" and he will say 
" no." " Could they have fallen if the child or 
something else had not overthrown the first brick ?" 
and he will say " no." Ask him if the bricks could 
help falling after they were struck, and he will say 
" no." Ask him if the boy could heX^ choosing to 



DIFFICULTIES OF RELIGION. 27 

strike the first brick? and he will say ^^ yes" 
Here is the whole theoiy of cause and effect, free 
agency and necessity, and all the distinctions ne- 
cessary to explain the meaning of all the terms 
used. 

The brick that caused its next neighbor to fall 
is an intermediate or secondary cause ; the child's 
mind, or his act of choice, in knocking down the 
first brick, was the primary or efficient cause, and 
the arrangement of the bricks was a necessary 
circumstance, without which the event could not 
have happened. A necessary circumstance is 
readily distinguished from either a primary or a 
secondary cause. If a child should proceed still 
farther into inquiries after causes, he would learn 
the law of gravitation, which is another secondary 
cause ; and the inquiry farther urged would bring 
him to the great primary or efficient Cause of all 
things ; who formed matter and gave it all its laws 
and arrangements. Here it could be explained 
that all changes that take place in matter are 
caused either by some secondary cause, which is itself 
matter, as in the case of one brick knocking down 
another, or else by some efficient cause, or the vo- 
lition of some mind. And it can be explained, 
also, how efficient causes, or acts of mind, some- 
times act directly on matter, as in the case of the 
raising of the child's arm when he goes to strike 
the first brick ; and how they act through the in- 
tervention of secondary causes, as when a man's 
mind plans all the arrangements of some machine, 
and after he has given it the first impulse, it iQfioves 



§8 LETTERS ON THE 

on by secondary causes, without any farther influ- 
ence of his mind. So also an immensely long string 
of bricks, when placed at proper distances, would 
keep falling after the blow was given to the first 
one, without any farther efficiency of mind in the 
one that planned the arrangement, and gave the 
first blow. 

Now all the changes that take place in matter, 
are traced either to a secondary cause, or to a 
primary and efficient cause ; and nobody ever be- 
lieves any change of matter to take place without 
some such cause. And the secondary cause is 
never believed to act by any power of its own, but 
only as an intermediate instrument in effecting 
what is in reality caused by the volition of some 
intelligent mind. So that all changes in matter 
are traced through intermediate secondary causes, 
back to an efficient cause, or some intelligent mind. 

But there are changes or eflfects in mind for 
which causes are sought, as much as in the changes 
of matter. For example, a child sees the over- 
throw of the bricks before described. He feels an 
emotion of pleasure, and expresses it by a laugh. 
Now what was the cause of that emotion in the 
child's mind ? It was owing, in the first place, to 
a certain constitution of mind, which is susceptible 
to pleasureable emotions at what is curious and 
new, which is a necessary circumstance ; and, in 
the second place, to the exhibition of an event be- 
fore the child which was new and curious, which 
is a cause. 

The child's mind is so made that such an emotion 



DIFFICULTIES OF RELIGION. 29 

as necessarily arises in certain circumstances, as 
the brick falls down when placed in other circum- 
stances. Such changes in mind are called invol- 
untary, and are owing to a certain constitution 
and certain causes acting on the mind, in just the 
same way as causes act on matter when effects 
are produced. 

But there is another question in regard to mind, 
on which the whole matter of free agency and fa- 
talism rests, and that is, what is the cause of choice 
or volition ? 

Here only two explanations are given. The 
first is the doctrine of free agency, and the second 
is the doctrine of fatalism or necessity. 

According to the first, mind itself is the cause 
of its own volitions ; and objects of choice, or 
those things that excite desires, are merely the 
necessary circumstance, or occasion for exercising 
this power. 

According to the second, mind is one link in a 
chain of causes and effects, so that every act of 
choice is caused by some object of desire, as ne- 
cessarily and as inevitably as the emotion of sur- 
prise and pleasure was caused in the mind of the 
child, who witnessed the overthrow of the bricks^ 
or as the brick was made to fall by a blow from 
the child. 

This last is the doctrine of fate, as held by the 

ancient heathen philosophers, by the followers of 

Mahomet, by the Atheist school, by the followers 

of Priestly, and by a small portion of theologians 

who explain the doctrines of predestination and 
3* 



30 LETTERS ON THE 

regeneration on this philsophical theory of mental 
constitution. All these different advocates of fa- 
talism, though they use different terms in explain- 
ing their views, come to the same result ; which 
is, that volition is owing to a certain mental con- 
stitution, by which, when certain objects of desire 
are presented to the mind, volition or choice ne- 
cessarily ensues, and so necessarily, that the mind 
had no power to choose any other way. 

On the contrary theory, objects of desire are 
presented to the mind ; and when it chooses, 
there existed a full powder to choose any one of the 
objects it refused, just as much, and just the same, 
as it had to choose the object selected. 

As an illustration of the two theories, a child 
strikes its parent, because he is refused an apple ; 
and as a punishment the father chastises the child. 

On the theory of fatalism, the child had no power 
to refrain from the volition that raised his arm 
against its parent, any more than he had to refrain 
from feeling displeased when his wishes were 
crossed ; nor had the father any power to refrain 
from choosing to return the blow, any more than 
he had to keep from being excited by the ill con- 
duct of his child. 

On the contrary theory, the child had the same 
power to choose to submit quietly, as he had to 
choose to strike his father ; and the father had the 
same power to choose to reason and remonstrate, 
as he had to choose to inflict chastisement. The 
anger produced in the mind of the parent and 
child, were necessary effects of a certain consti- 



DIFFICULTIES OP RELIGION. 31 

tution of mind, and of events that operated on the 
mind ; but the volition, or choice, was an act of 
the mind itself, choosing freely, in circumstances 
where it had full power to choose either of two 
ways. 

The difficulty on this subject has been made, in 
a great measure, by the use of the word cause, 
without a clear distinction of the two different 
senses in which it is employed. 

When we say that a blow of the child was the 
cause of the anger of the father, we mean that 
anger was caused in such a sense, that there was 
no other result possible, according to the constitu- 
tion of nature. When we say that the miscon- 
duct of the child was the cause of the father's act 
of volition to chastise, we mean that it was an 
opportunity or occasion for exercising the power 
of choice. 

In both cases we mean by cause, " that circum- 
stance without which an effect would not take 
place ;" but in the first use of the term it means a ne- 
cessary, inevitable cause, leaving no alternative ; in 
the second use of the term, it means a necessary 
occasion for exercising the power of choosing one of 
two or more objects, where there was an alterna- 
tive, and full power to choose what was not chosen. 

In the first instance cause means that which ne- 
cessarily and inevitably produces the event ; in the 
second instance it means an occasion necessary to 
enable the mind to exercise its power of choice. 

All the metaphysics and deep debate that have 
enshrouded this subject, terminate just in this 



32 LETTERS ON THE 

place, and every mind engaged in such discussions 
does take one of these two positions, for there are 
but these two that can be taken in the nature of 
things. For either the mind itself is the cause of 
its own vohtions, and motives are the occasions or 
indispensable means of exercising this power, or 
else motives and the constitution of mind are the 
cause of choice, so that the mind has no power to 
choose any other way than as it does choose. On 
this last theory the act of choice as necessarily 
follows the presentation of the motive, as the nee- 
dle is drawn when the loadstone is presented, or 
as pain is felt by the mind when hope and desire 
are crossed.* 

Now you have adopted the doctrine of fate, and 
maintain that you have no power to regulate your- 
self and your own destiny, but are the creature 
of chance and circumstances, and dependent on 
them for virtue and happiness. I am not going to 
attempt to reason you out of this theory, for I do 
not believe there is any process of reasoning that 
can be of any avail. All I aim at is to show that 
it is contrary to common sense ; so much so, that 

* Here ought to be mentioned the theory of Dr. Emmons, held 
by a small number of theologians, by which God is made the 
direct, efficient cause of each human volition. According to this 
theory, every act of choice of every mind is preceded by a divine 
volition, as its necessary, efficient cause; just as every move- 
ment of matter is preceded by the volition of some mind as its 
cause. This differs from the common theory of fatalism, only in 
making a direct divine interference for every act of choice, in- 
stead of an arrangement of constitution and motives operating as 
secondary causes. 



DIFFICULTIES OF RELIGION. 33 

men cannot act on the assumption that it is true, 
in the common business of Hfe, without losing their 
character as possessing reason and common sense. 

Now take a single illustration as a test. A man 
stands beside another on a precipice. A tree falls 
in such a way as to throw him against his neigh- 
bor, whom he thus precipitates to instant death. 
Here the tree, the man, and gravitation, were 
causes of death. Another man stands in the same 
situation. His father stands beside him, whose 
death will secure to him immense wealth. The 
desire for this wealth is excited, he chooses to se- 
cure it, and as the means plunges his parent to 
destruction. Here, instead of the falling tree, an 
act of volition comes in as the cause of death. 

Now what I say, is, that all rational men feel, 
and believe, and act, as if there was a difference 
in the two cases. They pity the man who invol- 
untarily caused death. They say he was not to 
blame, he could not help it. They offer him sym- 
pathy and condolence. On the contrary they feel 
horror struck and indignant at the guilty parricide. 
They say he could have refrained ; they imprecate 
punishment because he did not refrain, and they 
act' to secure the appropriate retribution. Now I 
claim that any man who should attempt to punish 
the one who involuntarily caused death, would 
be called deranged ; and so a man who should 
pity the parricide, and try to save him from pun- 
ishment, on the ground that he could not help 
committing the crime, would equally lose his credit 
for rationality. 



34 LETTERS ON THE 

All men feel, talk, and act on the assumption 
that men can choose otherwise than they do 
choose. The most firm believer in fate, while he 
retains his senses, never acts on the assumption of 
the truth of his theory. You do not. If you find 
a man taking your purse from your pocket, or 
rifling your trunk, you never feel pity for him, as 
the helpless object of fatal necessity ; you never 
talk to him as if you thought he could not help 
robbing you — you never act as if you beheved so. 
But on the contrary, you feel, and talk, and act, 
just as you would if you had no theory about it, 
and treat him as a free agent, who had power to 
choose what he has not chosen. 

Do you say that the belief of free agency, the 
feeling of indignation, and the choice to punish, in 
one case, and the belief of necessary constraint, 
the feeling of pity, and the choice to offer sympa- 
thy in the other, are the necessary effects of men- 
tal constitution, operated on by different causes ? 
Why then I say that the mind, by your own admis- 
sion is so formed that it necessarily believes and 
feels and acts on the theory that free agency is the 
true doctrine and fatalism false. That is, we are 
made, so that we cannot help believing and feeling 
and acting as if we were free agents. 

On this admission, v/hy do you urge a theory 
which you do not believe, which from the very con- 
stitution of your mind you cannot believe ? Yon 
every day act in all other matters on the assump- 
tion that you are a free agent, and you treat every 
body else as if you believed they were free agents, 



DIFFICULTIES OF RELIGION. 35 

and you always think and talk on the assumption 
of the truth of free agency ; yet when you spec- 
ulate on religion, you endeavor to ease your con- 
science, in a course that is contrary to its dictates 
by claiming that a theory is true, which your daily 
actions prove that you believe to be false. 

Now I ask you candidly to consider whether 
either your theory or your conduct in regard to re- 
ligion are in agreement w^ith common sense? And 
if a man must expect to have his interests and his 
happiness in this life ruined by acting contrary to 
the dictates of common sense, is there not as much 
reason to fear that he will ruin them for eternity 
by such a course in regard to religion ? 

I come now to the other main principle of your 
system that " there is no God." 

You will not deny the fact that every mind in- 
variably does believe that every change in mat- 
ter, and every new existence has some cause. 
It is of small consequence how this belief origi- 
nates ; whether it be an implanted constitutional 
principle, or the effect of experience, or the result 
of instruction, every mind does have this convic- 
tion, and so strongly too, that nothing can appear 
more incredible or absurd, than to assert, that some 
change in matter took place without any cause. 

At the same time we as invariably regard con- 
trivance as proof of an intelligent cause. When- 
ever we find any plan or design contrived, we in- 
variably refer it to some intelligent being as the 
contriver. If it were asserted that particles of 
cotton and glue, by mere chance, without any 



36 LETTERS ON THE 

cause or contriver, happened to stick together, so 
as to form a sheet of paper, and that types hap- 
pened to fall on it so as to print a newspaper, no- 
body could believe ; nothing could be mentioned 
more incredible and absurd. Every body vs^ould 
believe that there was a cause, and an intelligent 
cause for such an effect. All the business of life 
turns on the conviction of this truth. Nothing ev- 
er occurs, but what the first inquiry is for the 
cause, and almost every employment is regulated 
by a knowledge of causes and their appropriate 
effects. 

If a man should start out into society, and be- 
gin to act on the theory that the changes and exis- 
tences around him came without cause, he would 
soon be regarded as a lunatic. 

But the theory of the Atheist is in exact contra- 
diction to the first principle of common sense. He 
assumes that there was a time when all the innu- 
merable and wonderful contrivances of nature, 
sprang into existence in all their wonderful wis- 
dom and variety without any cause. He would 
look upon a splendid piece of painting with admi- 
ration at the skill of some unknown author, and 
would call a man a lunatic, who should believe 
that all those varied lights and shades, and blend- 
ing colors happened to fall on the canvass in just 
that arrangement without any guiding hand. And 
yet he will claim that the magnificent realities of 
which the picture is but a shadow, came into such 
beauty, order, and proportion without any cause, as 
the mere work of chance. He puts the period far 



DIFFICULTIES OF RELIGION. 37 

back in distant ages, when matter, having existed 
inert from all eternity, without any cause, begins 
to move its particles, and to form worlds, with all 
their various garniture of rivers, mountains, w^oods, 
and plains, with fruits, and flow^ers, and animals^ 
and man, and all so beautifully and wisely contri- 
ved that the making and printing of a newspaper, 
or the arrangement of Mnes and colors in a paint- 
ing, in comparison to it, are mere fools' play. 

The only way in which Atheists have ever at- 
tempted to escape the absurdity of their doctrine is 
by a fallacy in language, which in fact is a perfect 
contradiction, though they do not seem to know it. 
They who attempt this, allow that every contri- 
vance and every change does have a cause, and 
then to escape the doctrine of a Great First Cause 
or Creator, they maintain that every thing has con- 
tinued from eternity moving on as it does now by 
secondary causes ; that there never was a time 
w^hen trees and fruits, and flow^ers, and animals, 
and man were not existing, to decay and be re-or- 
ganized as they now appear. 

But the deception is here. They allow the prin- 
ciple of common sense that all motion or change 
in matter must have a cause ; that every thing 
that ever existed had a preceding cause, and that 
each of these preceding causes itself was caused. 
This is the same as saying that every thing that 
has existed had a beginning, for whatever was 
caused had a beginning. Now this is allowing a 
truth which makes the assertion that there has 
been an infinite series of causes and effects from 
4 



38 LETTERS ON THE 

all eternity, a contradiction, and of coui-se, an ab- 
surdity. It is the same as saying that each partic- 
ular existence had a beginning, and yet that all put 
together they are without a beginning. It is as con- 
tradictory and as absurd as it would be to say that 
there was a chain, each particular link of which 
hung on something, and yet that the whole chain 
itself was hanging on nothing. For if there never 
was anything but what had a beginning, so that 
we can say of each individual part of a series 
there was a time when tliis did not exist, it is a con- 
tradiction to say that this series has existed from 
eternity. It is the same as saying that every 
thing had a beginning, and yet that every thing 
had not a beginning. What contrivance is more 
curious than an infinite series of causes and effects ? 
Now this must have had a contriver, or it is an 
eternal example of what to the human mind is the 
greatest of all absurdities, a design, without design- 
er or cause. Atheists have put this contradiction 
in a form of language that hides its absurdity, by 
a fallacy in the use of terms, such as the ancient 
sophists used to employ in their childish specula- 
tions. 

There are then but two possible suppositions. 
One is, that from all eternity there existed an Al- 
mighty mind, himself uncaused and without begin- 
ning, and the cause of all the contrivances and 
changes in nature. The other is, that all these 
changes and contrivances exist without a cause. 
The last is the theory of the Atheist, and what I 



DIFFICULTIES OF RELIGION. S9 

am attempting is, to show that it is so contrary to 
common sense, that if a man should act as if he 
beHeved it, he would be deemed deranged. And 
now I put the question to your honesty, do you 
not allow that if you found a man really believing 
new and curious contrivances to be the effect of 
chance, and acting and taildng on this assumption, 
you would think him a lunatic ? Suppose, for ex- 
ample, some curious contrivance were presented, 
and he should honestly and seriously assert that it 
was formed by chance atoms of matter that hap- 
pened to stick together in that form, and you 
should perceive him planning and acting on the 
supposition that every thing else was the result of 
mere chance, would not you, would not every ra- 
tional man say he was without common sense ? 

I ask then, how can it be rational to assume a 
theory in religion and act upon it, which if you act 
upon it in any other matter proves you a fool ? Is 
not the risk of eternal happiness of as much im- 
portance as the business and pleasures of a few 
years ? If it is folly to risk small matters on such 
a theory, is it not surpassing folly to venture on its 
truth your cdl, and for eternity ? For what proof 
have you that you shall not live forever and be for- 
ever capable of suffering ? Did any man, ever 
bring a single iota of proof to establish this l 
And if you cannot prove it by the slightest shade 
of evidence, then there is infinite risk in taking the 
unsafe side. It seems then that you are venturing 
the eternal happiness of a future existence on the 



40 LETTERS. 

truth of a theory that you could not act on in any 
other matter without proving yourself deranged. 

My friend, I here leave the matter to your can- 
dor, to your honesty, and to that love of truth 
which you claim. 

Your friend, &:c. 



LETTER III. 

My Dear Sir, 

I am not necessarily involved in the difficulty, 
for which you make such good natured allowance, 
of charging those who hold your sentiments with 
being devoid of common sense. It is only that 
portion of those who, holding your opinions, really 
attempt to act on their principles, that fairly come 
under this implication. 

There is a class of minds, of which I consider 
Robert Owen and Fanny Wright as specimens, 
who, while wanting in that fine mental balance 
called common sense, are supplied with a large 
amount of enthusiasm. Such a combination, if 
united with a contemplative turn of mind and live- 
ly imagination, often leads to that mysticism whose 
votaries reside in a world of imagination and feel- 
ing. But when united to an active and fearless tem- 
perament, and under certain influences, it tends to 
that practical Atheism, which is exhibited in the 
projects and visionary efforts of Owen and Fanny 
Wright. 

4* 



42 LETTERS ON THE 

But such sort of sceptical men as you, who 
have common sense enough to preserve you from 
acting upon your principles, become such in vari- 
ous v^^ays. I know one man vv^ho became a uni- 
versal sceptic, from the mere love of argument, 
and a sort of- contrariness that alvv^ays made him 
take the wrong side in every debate. He thus 
formed such a habit of sophistical reasoning, and 
was so perpetually warring against the laws of 
evidence and belief, that finally his mind was un- 
loosed from all moorings, afloat on the wide sea, 
without chart, compass, or helm. I have known 
another arrive at scepticism in this manner. 
Brought up by pious parents, in one of the strictest 
sects of religionists, he was taught a long system 
of doctrines and philosophy, which he received on 
trust, without inquiry or rational investigation. 
Possessing a bold, inquiring, and active mind, 
when withdrawn from parental influence, his faith 
was questioned, and he began to examine its foun- 
dation. 

When thrown upon defence, he found himself 
without ammunition, without skill and without 
weapons, for all had been left at home, except the 
badge of a sect that always provokes attacks. 
He found his religious faith entangled with a phi- 
losophy at war with common sense, and unable to 
discriminate, in attempting to disenthral his mind 
from some things really false and unreasonable, 
he threw aside also some fundamental truth. He 
had clearness of vision to detect the necessary 
connection of this truth with another, and this also 



DIFFICULTIES OF RELIGION. 43 

he cast away. Unguided, fearless and charmed 
with liberty, he still proceeded until all was thrown 
off, and as he supposed, he stood in perfect liber- 
ty, accountable neither to God or man. 

Other men have been made Atheists by the uni- 
ted force of strong passions, urging on to unlaw- 
ful indulgence, and a sensitive conscience torment- 
ing them in this course, while they sought as a 
relief, the destruction of all principles of right and 
wrong, and all belief of accountability and a fu- 
ture state. 

Were your own mental history written, perhaps 
it would partially embrace all these causes. You 
were educated strictly in the faith and morality of 
your parents ; you took your creed simply on trust, 
without any knowledge of the evidences on which 
it rests ; you were thrown among sceptical men 
enough to hear their specious arguments, and at 
the same time among religious persons of rather 
inferior abilities, with whom you took the wrong 
side in debate, and reasoned yourself farther and 
farther from the truth. With a fearless and inde- 
pendent mind, you frankly avowed your sentiments, 
till you were committed as an opposer of religion, 
and then all the pride of committed opinion and 
party spirit urged you on. At the same time, con- 
science reproached you, and there remained some 
lingering fears of future retributions, urging you 
on to more strenuous efforts to reheve your mind, 
and now you are — what you are. 

Here, my friend, I have presented the fairest side 
of this downw^ard, and what I hold to be guilty 



44 LETTERS ON THE 

course. I am no advocate for the innocence of 
wrong belief. 1 believe that every one of these ca- 
ses were occasioned mainly, by that aversion to mor- 
al restraint, that indifference to the dictates of rea- 
son and duty, that insensibility and indolence, which 
influence all men more or less, to neglect moral and 
religious obligations, and then to seek some method 
to ease their conscience. No one of these cases 
as I believe, would have occurred, had the indi- 
viduals uniformly followed the dictates of con- 
science, and in all cases reasoned and acted ac- 
cording to the best light and knowledge they could 
gam. A constant sense of guilty inconsistencies 
was the latent main spring, that secretly moved 
every thing wrong, while all the other circumstan- 
ces were merely conspiring and subordinate cau- 
ses. 

I have in my preceding letter endeavored to 
show that your principles are opposed to common 
sense, and in this, that it was your common sense, 
that saved you from embarking your reputation, 
property, and talents in an attempt to carry your 
theory out into practice, like Owen and his follow- 
ers. But it has not saved you from advocating 
and defending their principles and efforts. Now 
I wish to suggest some considerations that, to 
such a mind as yours, may be of some value. 

Every thing in nature and in morals, is con- 
structed on general laws, which being sustained 
regularly and steadily, lead to incalculable good, 
while at the same time they involve some inciden- 
tal evils. Take for example the law of gravita- 



I 



DIFFICULTIES OF RELIGION. 45 

tion, and calculate if you can all the benefits that 
arise from its unchanging certainty and regularity, 
and still more, calculate all the confusion, havoc, 
and ruin that would ensue were this regularity de- 
stroyed. But yet gravitation involves some evils, 
such as bruises, dislocated bones, toppling spires^ 
and falling turrets. The existence of fire and wa- 
ter also, include an immense amount of comfort 
^nd convenience ; theu- destruction would bring 
incalculable anguish, dismay, and death. But Jet 
any person put out of view all the benefits secured 
by these agents, and collect together all the miseries 
caused by conflagrations, storms, shipwrecks, and 
other similar accidents, and it would present a 
most appalling picture. Now Robert Owen and his 
followers proceed on a principle which, if carried 
out, would banish gravitation and destroy fire and 
water, on account of the incidental evils they in- 
volve. They spend their time and breath in col- 
lecting and portra^dng the evil passions, persecu- 
tions, and contentions engendered by religion, the 
injurious action of law, the evils attending the mar- 
riage relation, and the family state, and on account 
of these incidental evils would labor to banish all 
ihe blessings secured by these healthful and indis- 
pensable institutions. If they should proceed still 
farther in carrying out their principles, they would 
she seen roaming through the world, boasting of 
their superior wisdom while destroying fire with 
water, and water with fire, as mischievous princi- 
ples no longer to be tolerated. 

Iliave never seen or heard of anything attempt- 



46 LETTERS ON THE 

ed by persons who have claims to rationality and 
to an enlightened education, tlmt to me, seemed 
more like the wild vagaries of lunacy, than the es- 
tablishment of Robert Owen at New Harmony. 
To collect together a company of persons, of all 
varieties of age, taste, habits,, and pre- conceived 
opiniozis, and teach them that there is no God, no 
future state, no retributions after death, no revealed 
standard of right and wrong,, and no free agency ; 
that the laws that secure private property are a nui- 
sancCy that religion is a curse, that marriage is a 
vexatious restraint, that the family state is needless 
and unwise, and then to expect such a community 
to dwell together in harmony, and practice upon 
the rules of benevolence, what can be conceived 
more childish or improbable, by any person who 
has seen the world or known any thing of hu~ 
man nature ? And yet such is the plan and ex- 
pectation of the leaders of practical Atheism. 
Their experiment, will probably prove one of the 
best antidotes to their wild theories. 

And now, my friend^ I have finished all that I 
aimed to attempt in commencing this correspon- 
dence. I am sure your reason and conscience are 
on my side, when I urge that the course you are 
taking is not only contrary to common sense, but 
dangerous and wicked. What good are you gain- 
ing by the course you pursue ? What peace or 
enjoyment do your atheistical principles secure, 
that the sincere Christian has not attained, with 
hopes^and consolations the Atheist can never know? 
I do not believe youi' intellect or your conscience 



DIFFICULTIES OF RELIGION. 47 

is satisfied with the position you hold, or that you 
are free from fears of disastrous results. I cannot 
believe that a mind like yours, can walk abroad 
through this beautiful world, beneath its glorious 
canopy of light, and not feel, and sometimes trem- 
ble, at those evidences of Almighty being and agen* 
€y, that flame from the sun, sparkle in the stars, 
echo in the thunder, breathe in the winds, murmur 
in the waters, exhale from the flowers, and warble 
from the groves. And I am sure that sometimes 
in your hours of depression and sorrow, your deso- 
late spirit sighs for brighter hopes and surer foun- 
dations than any on which you can now repose. 
You are beginning to take the downward path of 
life ; the hey-day of youth and enterprize is past ; 
you have tasted about all that this world has to 
give ; death has again and again invaded your do» 
mestic circle, and every year as age approaches, 
one star after another will drop from your sky. 

To the Christian, surrounded by the sharers of 
his hopes, these loved and parting lights of life glide 
away to wait his arrival in a purer sphere; to you 
they are sinking to blackness of darkness forever. 
And as each year, your passage to the tomb be- 
comes more desolate and dim, no glimmer of hope 
arises to cheer, but all around is darkness, silence, 
and interminable gloom. 

Were it alone for this life, I would urge you to 
light the torch of hope at the altar of revelation, 
and seek a happier and brighter path. But who 
can tell the awful realities that may burst on your 



4& LETTERS ON TMK 

startled vision, when death removes the transient 
veil. Hovvr dare you trust the hazard? How 
dare you, endowed as you are with such suscepti- 
bilities of joy and woe, how dare you risk eternity 
on such a chance ? 

My friend, I know I can do little to restore the 
principles of faith and hope, especially by the des- 
ultory, disconnected efforts of my pen, and I am 
not going to attempt anything more in this way. 
For I know of a better method, and if I can per- 
suade you to embrace it, all that I coald do, and far 
more will be speedily secured; if I cannot per- 
suade you to this, nothing I can write farther on 
this subject would be of any avail. You are with- 
in the reach of the talents, the learning, and the 

friendship of my friend L- . He is one whom 

you would respect for his talents and acquirements,. 
and love for his sincerity and benevolence. He is 
one who would feel the deepest interest in such a 
mind as yours, and any approaches you may make 
will be most cordially met. I beseech you, sir, do 
not refuse me this ; it may be the last, the only op- 
portunity of securing truth and happiness for eter- 
nity. If it will cost you some effort, some sacri- 
fice of pride, or fastidiousness, or ease, and your 
mind turns away, let me waken the chords of past 
memories and as from the grave, implore you in 
those gentle tones, that soothed your infancy, cheer- 
ed your childhood and blest your youth. For her 
sake, whose purity formed your taste, whose faith- 
fulness regulated your early habits, Avhose piety 



DIFFICULTIES OF RELIGION. 49 

cherished your natural conscience, whose prayers 
I doubt not have come up in remembrance in 
Heaven, I beseech you take the path to w^hich I 
point, and return to the God of your fathers. 
Your friend, &c. 



LETTER IV 



(xa ANOTHER PERSON.) 



My Dear Sir, 

I agree with you, that men are to u&e their 
reason and common sense in matters of religion, 
just as they do in all other matters, and that there 
is no other safeguard from credulity, fanaticism, 
bigotry, and mental servitude. 

What do we mean by reason and common 
sense ? We mean those principles of action that 
regulate men in the common business of life, prin- 
ciples, which, though not drawn out into axioms, 
are as well understood, as if they were formally 
propounded, like the vulgar and sententious prin- 
ciples of science. 

As we allow that we are to appeal to these in 
the questions we have agreed to discuss, it will be 
advantageous to have them definitely expressed. 

One of the first and most important of them, is 
this, that nothing is to he considered as true, which 
has no positive evidence in its favor. This is a max- 



^- DIFFICULTIES OF RELIGION. 51 

im of common sense, even in speculative questions 
that involve no practical duties. For example, if 
a theorist should advance the opinion, that the in- 
habitants of Jupiter dressed in white linen, it w^ould 
not suffice simply to show that there was no evi- 
dence against this position. He must bring some 
positive evidence in favor of the theory, or be ridi- 
culed for his want of common sense, in advocating 
it. Still more is it demanded in practical matters. 
Suppose a man is found investing his property in 
an expedition to an unknown island, in the South- 
ern ocean, whose inhabitants he maintains are in 
want of certain supplies, and will give in barter 
productions that will yield an immense profit. 
You inquire into the grounds of his belief, and 
find that he has no positive evidence, that there is 
any such island, or that it has inhabitants, or that 
they have any such wants, or will barter such pro- 
ductions. All his evidence is negative ; that is, 
he shows that there is no evidence against his the- 
ory. He proves to you that no navigator ever 
passed that place, that no one ever saw, or heard 
anything, that disproved the position that such an 
island had inhabitants, in need of such articles, and 
possessed of such profitable articles for barter. 
He shows that all the arguments that ever have 
been started against his theory, are altogether un- 
supported, and hence, assumes that it is true. 

Now^ you will say, not only that the man lacked 
common sense, but that he actually had lost his 
reason, thus to venture all his property in such a 
project^ and you would come to this conclusion, 



52 LETTERS ON THE 

simply because he violates the principle, that 
nothing is to be regarded as truth, which has no 
positive evidence in its favor. 

Another as important a principle, is this, that 
whatever has the balance of evidence in its favor ^ 
is to be considered as true, even when there is some 
opposing evidence. 

All the practical decisions of life, are regulated 
by this principle. Men never wait until all the 
evidence is on one side. They examine until they 
are satisfied that evidence preponderates more 
one way than the other, and then act as if that 
were true, which has the most evidence. And they 
judge of each others conduct as right, or wrong, 
by this rule. If a physician prescribes remedies 
that injure instead of benefiting, and it can be 
shown, that he knew the method he adopted, had 
the least evidence, and the one he rejected, the most 
evidence in its favor, he is condemned for malprac- 
tice. If the merchant risks his property in an en- 
terprize where the probabilities are more against, 
than in favor of success, he is deemed to be a man 
lacking common sense. All farmers, mechanics, 
physicians, lawyers, and every other trade and pro- 
fession, make all their decisions turn on the ques- 
tion whether there is more evidence in favor, than 
against the plan proposed. Nor do they wait till 
there are no opposing probabilities. A physician 
who should delay his prescription, or a lawyer his 
advice, or a judge his decision, or a farmer his 
planting, until perfect certainty of success was se- 
cured» so that there is no room for doubt, would 



DIFFICULTIES OF RELIGION. 53 

he deemed without common sense, as much as if 
they had decided to take a measure, which had the 
least evidence in'its favor. 

When I state this principle, I do not intend, that 
in cases of mere questions of speculation, where 
there is little evidence on either side, we are 
bound to consider the side that has most evidence 
as truth. We may have little opportunity for ex- 
amination, there may be much to be said on the 
other side, vi^hich we do not know. But this princi- 
ple of common sense is to regulate, whenever any 
practical decision is to be made, as to what we are 
to do. Some things are of so little consequence, that 
it is no matter whether we believe right or wrong, 
or decide one way or another ; but in questions, 
where belief is to regulate our conduct, then we 
are bound, always to take that side as true, which 
has the most evidence in its favor. 

Another universal maxim of common sense, is, 
that men have the control of their belief ; that they 
are to blame for believing wrong ; and that their 
guilt for wrong belief is proportioned to the im- 
portance of the interests involved , and to the amount 
of evidence within reach. 

There is a sense in which behef is involuntary, 
and beyond our control, and it is for want of a 
proper destinction here, that much vagueness has 
existed, as to accountability for erroneous belief. 
When a certain amount of evidence is presented 
before the mind, belief is necessary, and involun- 
tary, and in cases where evidence is deficient, be- 
lief is impossible. Thus the evidence of our own 
5# 



54 LETTERS ON THE 

senses, or a certain amount of human testimony, 
will necessarily produce belief. And a proposi- 
tion without evidence, opposed by contrary evi- 
dence, it is impossible to believe, from the very 
constitution of mind. 

But the sense in which belief is under our con- 
trol, relates to seeking for evidence, and to attend- 
ing to it, when it is in our reach. 

A man may disbelieve a fact, either because he 
will not seek for evidence, or because through 
prejudice and unwillingness, he will not attend to 
it ; and it may be a fact, which he could not help 
believing, would he look at the evidence. It is 
with reference to negligence, or faithfulness in this 
respect, that men are regarded as having the con- 
trol of their belief, and their guilt is always deem- 
ed proportionate to the amount of evidence within 
reach, and the importance of the interests at stake. 
There are many things of no practical moment, 
where it is of little consequence what a man be- 
lieves, and where there is no guilt in believing 
wrong. Such for example, as the question wheth- 
er the moon is inhabited, or any other merely spec- 
ulative theory of science. But in all matters, in- 
volving practical results, men are deemed guilty 
for wrong belief, just according to the value of 
the interests involved, and the degree of their 
neglect of evidence. If a magistrate administers, 
so as to injure, rather than benefit society, and that, 
loo, from needless ignorance and inattention, the 
plea of sincerity and honesty in belief, will not 
avail. He is turned out of office for not believing 



DIFFICULTIES OF RELIGION. 55 

and acting right, when it was in his power. 
Though it would be worse, if he knew the right, 
to act contrary to his conviction, it makes it not 
the less a crime to believe and act WTong, for 
want of proper attention to evidence. 

Another maxim of common sense, is this, that a 
maviS actions in certain cases, are the proof of what 
is his belief Suppose for illustration, that a fatal dis- 
ease were raging, and the community are divided 
on the question, w hether regular bred physicians 
shall be consulted, or whether quacks shall be called 
in, or whether nature unaided, shall contend with 
the disease. A man has a beloved child seized with 
this complaint. He has never expressed any opin- 
ion on the subject, but he sends for the regular 
physician. He is instantly said to believe in reg- 
ular bred physicians. Another in similar circum- 
stances, sends for a quack. He is said to believe 
in quacks. Another sends for neither, but leaves 
nature to contend with the disease. He is said not 
to believe in any medical assistance. And these 
decisions are gained, simply by knowing the ac- 
tions of the persons, whose feelings and interests 
are involved. 

In practical cases, v^^here a man is obliged to de- 
cide one way or the other, he cannot be said to 
have no belief, on a matter on which he decides. 
There are different degrees of belief, from the 
slightest impression, to that which amounts to cer- 
tainty. But when a man has to choose one of 
two alternatives, in a matter where his interests are 
concerned, the decision he makes, shows which 



56 LETTERS ON THE 

side he believes has the balance of evidence in its 
favor, and of course which side he regards as true. 
It has, therefore, become a maxim in society, that 
a man's actions, are the evidence of what is his 
belief. 

Another, and the last maxim I shall mention, is 
this, that where there are two alternatives, and one 
of them involves danger, and the other is equally 
promising as to benefit, and is also perfectly safe, 
we are obligated to choose the safe course. For 
example, if there are tw^o roads through a danger- 
ous country, both equally direct, and one is perfect- 
ly safe, and the other beset with dangers, it would 
be fooHsh and wicked to choose the dangerous 
path. In all the common decisions of life, men 
are regarded as w^eak and wicked, just in propor- 
tion as they neglect this rule. 

These are chief, among the acknowledged prin- 
ciples of common sense ; the principles by which 
mankind test the wisdom, rationality and rectitude 
of all the affairs of life, and the principles which 
you yourself have asserted, should guide us equal- 
ly in matters of religion. Let us now apply them 
to test the rationality of those views, in v/hich we 
so essentially differ. 

You candidly acknowledge, that you consider 
the soul of man as material, and that death is the 
extinction of all its powers of suffering and en- 
joyment. And your actions, as v/ell as your 
words, attest that this is your belief. 

Let me ask then, with reference to the first ac- 
knowledged principle of common sense, have you 



DIFFICULTIES OF RELIGION. 57 

any positive proof of the theory you assume ? I 
never met a book or a man, that claimed any such 
thing as proof in this matter. All they ever aim- 
ed to do, was to show that there was nothing 
against their theory, just as the man in the case 
supposed, only attempted to show that there was 
nothing against his theory of the existence of his 
island. The question is simply this, does our exis- 
tence as sensitive and rational beings continue 
when the body dies? The question as to whether 
the soul is material or not, does not at all affect 
this inquiry. Grant that it is material, still the 
question recurs just as forcibly, does death destroy 
its existence ? The body may be decomposed, 
and the soul be so organized as not to be affected 
by such an event, even if material, but only change 
its local habitation. What proof then, have you, 
that death annihilates the soul ? Did the Creator 
ever tell you it was so ? Have you any powers of 
perception, that enable you to detect any such 
event ? Recal now, all that you ever read or heard, 
and see if it amounts to any thing more than this, 
that at death, we lose all that evidence of the ex- 
istence of the soul, which we gained by the senses. 
But this is no proof that it does not exist, it is con- 
fessedly only a want of proof that it does, and 
were there no proof at all of the afBrmative, all 
that you would be warranted in asserting, is sim- 
ply this, that you know nothing about the matter ; 
that it may continue to exist, or it may not. 

Suppose a strange meteor, such as was never 
seen or heard of, should suddenly glance athwart 



58 LETTERS ON THE 

our sky, and then sink beneath the horizon. When 
it is gone, all the evidence by which we gained a 
knowledge of its existence is lost ; does that prove 
that so soon as we lose the evidence of sight, the 
meteor is annihilated ? 

So of the soul of man, be it material, or be it 
immaterial, a+ death the evidence of its existence, 
gained by our senses ceases, but does that prove 
its annihilation ? Surely not. To assert then, 
that the soul of man is annihilated by death, is to 
maintain a thing to be true, for which there is no 
positive evidence, and consequently is to violate 
one of the first maxims of common sense. 

Take the next principle stated, viz ; that we 
are to take that as truth which has the balance 
of evidence it its favor. As it has been shown 
that there is not the slightest evidence to prove 
the destruction of the soul, then the least possible 
evidence in favor of its continued existence, 
makes it folly to act as if it were to be annihila- 
ted. Is there nothing at all, no shade of prob- 
ability in favor of its prolonged existence after 
death ? Take the above illustration of the me- 
teor, would you say that when it passed out of 
the reach of your sight, it was annihilated ? Is 
there not some reason to believe it still exists, even 
though you cannot see it ? I think you will say, 
yes. But what more evidence have you that such 
a meteor exists after its form, light, and motion 
have ceased to affect your eye, than you have for 
supposhig the soul to exist after it has ceased to 
cause those motions in the human body, by which 



DIFFICULTIES OF RELIGION. 59 

you learned its existence ? If there is some reason 
in the first case, is there not as much in the 
second? 

If so, then there is some evidence in favor, and 
none against the supposition, and therefore the 
balance of evidence, is in favor of the existence of 
the soul after death ; and to deny this, and acf^s 
if it were false, is to violate another principle of 
common sense. 

Do you say this, that we see a human being de- 
veloping all his mental faculties as the body in- 
creases, and that, as the body decays the mental 
powers decay, so that mind is thus shown to de- 
pend upon the organization of the body for the ex- 
ercise of all its powers. But the doctrine usually 
held, is that the body is merely a set of instru- 
ments which the soul uses in communing with mat- 
ter and other mind ; — does the decay of the tools 
prove that a workman is decaying too ? Does 
the injury of an instrument, and its consequent 
imperfect ministrations, prove that the architect 
has lost a portion of his skill ? By no means, nor 
does the imperfect action of mind as its bodily or- 
gans decay, prove anything more than that it is im- 
peded and restrained by the failing of its instru- 
ments of action. When a man of strong intellect is 
bowed by sickness, he often becomes weak and 
childish. Yet when you hear that he is recover- 
ing, you instantly think that all his noble powers 
will resume their exercise. But when old age 
shakes his tenement, and the mind is again be- 
clouded, now you say, it is passing to interminable 



60 LETTERS ON THE 

gloom, now it will never again resume its powers. 
What is your proof of this ? Surely analogy is 
all against you. It is this view of the subject, that 
renders the science of Phrenology harmless, as it 
respects its tendency to advance the doctrine of 
Materialism. Suppose it were exactly what its 
advocates suppose, it does not involve the necessity 
of supposing that the brain is the mind. It is just 
as fair to regard it as only a set of instruments or 
organs, which the mind employs, and by which it 
produces results according to the relative size of 
each particular organ. And if Phrenology proved 
that the soul was material, (which it does not,) it 
would not touch the question of its continued ex- 
istence after death. 

You perceive I have not alluded to the evidence 
of the immortality of the soul, gained by revelation. 
I have endeavored to show, that, even without this, 
the assumption that the soul perishes at death, 
violates this principle of common sense, that, 
whatever has the balance of evidence in its favor, 
is to be received as true. 

I have in conversation, heard you urge this con- 
sideration, that your belief is not under your con- 
trol, that if the evidence of the truths of religion 
does not produce conviction, it is not your fault, it 
is owing to the constitution of your mind, and not 
to any guilty aversion. 

But here I would again appeal to another maxim 
of common sense, which maintains, that you are 
guilty for wrong behef, just in proportion to the 
value of the interest involved, and the negligence 



DIFFICULTIES OF RELIGION. 61 

in seeking for all the evidence within your reach. 
Now, in regard to the value of the interests involv- 
ed, it is the happiness of eternity, in view of which, 
all the interests of time sink to a point. The ques- 
tion is " Am I to live forever, — if so, how am I to 
secure endless happiness ?" The subject is one, 
whose value demands more anxious, diligent, honest, 
faithful investigation, than any thing, or all things 
beside. The study of your profession, the regu- 
lation of your estate, the care of your reputation, 
each, or all, are as the light dust of the balance, 
compared with this momentous subject. And 
yet, permit me to express my fears, that you have 
given more attention to almost any other subject, 
than this. 

Though I have no means of knowing how 
much time you have devoted to such investigations, 
I have a method of determining something, in re- 
gard to the amount of attention you have given ; 
a method, which in other cases you would employ, 
and deem a proper mode of judging. 

Suppose I should attempt to argue some ques- 
tion with you, involving certain principles or facts 
in your profession, which even the earliest law 
student understands, and I should betray entire 
ignorance on those points. You would not need 
to ask me how much time I had bestowed, in in- 
vestigating these subjects ; one single remark from 
me, might convince you, that I was entirely igno- 
rant of the very first principles of your profes- 
sion. 

I have the same data, for judging in your case. 
6 



62 LETTERS ON THE 

In conversation with you, I have heard you make 
remarks respecting the Bible, its evidences, or the 
inconsistencies of its contents, that betrayed a 
want of information on the subject, that would 
have astonished me, had I not found it so very 
common among sceptical men* 

It certainly is matter for surprise, and wonder, 
that men, who, on all other subjects of general in- 
terest, in matters of science, taste, politics, his- 
tory, and polite literature, would blush to find 
themselves faltering at first principles, should be 
not only so ill informed, but so entirely uncon- 
scious of their deficiencies ; and that, on a subject 
of all others, the most important, the most inter- 
esting, and the most obligatory. And yet, so com- 
mon have I found this to be the case, that, when- 
ever I meet a sceptical man, however erudite, 
however rational, however profound, on other sub- 
jects, I expect as a matter of course, to find him 
ignorant on this. There are exceptions to every 
general rule, but I have seldom, if ever, known 
one here. 

The knowledge of sceptical men on this subject, 
generally consists, not of the results of serious, 
extensive, systematic investigations, but of the ill- 
defined impressions of early education, or the de- 
sultory gleanings of general reading and conver- 
sation, or the disconnected discourses of religious 
teachers. 

Now you have the power of examining the evi- 
dence of Christianity, and the difficulties you sup- 
pose to be connected with it, just as you do the 



DIFFICULTIES OF RELIGION. 63 

evidence on a case you are to bring before the 
courts of the nation. Would you risk your legal 
reputation before our high courts, as you risk your 
soul before high Heaven ? Would you go before 
the judges and conflicting counsel, w^ith a case 
involving your ow^n reputation, and important in- 
terests to your clients, until you knew all that v^as 
to be said on both sides ? But can you say, that 
you have ever even attempted such a thorough, 
and regular examination of both sides, in a ques- 
tion, on which your dearest interests hang, and 
where a mistake may be vainly bewailed, through 
never ceasing ages ? My dear Sir, I beseech you 
review this case, and see if you have not much to 
do, before you can plead innocence for wrong 
belief, on such a subject as this ! 

One other question, and I have done. Is not 
this a case, where one course secures every benefit 
without hazard, and the other course, without any 
gain, incurs immense risk ? Do you lose any 
thing by becoming a sincere and consistent Chris- 
tian, in respectability, happiness, or safety? Do 
you run any more risk for eternity, than in your 
present course ? On the contrary, is not all the 
risk in the path you are now pursuing, and with 
no advantages to repay the hazard ? Is not this 
course contrary to one of the plainest dictates of 
common sense ? 

Bear with me, I beseech you, my dear Sir, for 
it is not my fault, if what I urge, is painful and of- 
fensive. If it is truth, will it not bring at least 



l.:\,,»mJi.ti 



64 LETTERS. 

one charm to a mind that claims to be its votary? 
If it is urged with sincerity, and warmth of friend- 
ship, has it not another claim on your patience 
and kindness ? 

Your friend, &c. 



LETTER V. 

My Dear Sir: 

I connot say that the point where you meet me 
in my last, was altogether unexpected. You claim 
that you are well informed on the subject, when 
you express your opinions about the Bible, and its 
evidences, and inconsistencies. You say you 
have read Paley, and the valuable article in the 
Encyclopedia, and several other works, and have 
given much thought and attention to the subject, and 
that, if the revelation of Heaven is so recondite, 
that with all this, you are so very deficient, this is 
an argument against it. If a man of intelligence, 
after such examination of the subject, is a mere 
tyro, entirely unfitted to pronounce an opinion, 
how, you ask, are the ignorant, the weak, the un- 
disciplined, to gain an eternal blessedness, for the 
attainment of which, so much study and investiga- 
tion are necessary ? 

Without answering your question directly, I 
will simply state to you my views on the subject. 

There are two ways, in which the Bible can be 
6* 



06 LETTERS ON THE 

received. The first, is what may be called the 
practical common sense way. By this method, a 
man of plain sense, without investigation or study, 
without any thing but the book itself, and the 
knowledge he gains by contact with the world 
around him, arrives at satisfactory results. In the 
first place, he finds the Bible to be a book, which al- 
most every body he knows, who is honest and learn- 
ed, and virtuous, and has examined the subject, 
says is a revelation from God, attested by such 
evidence as is perfectly full, and satisfactory to their 
minds. Now ask such a man why he believes there 
is such a place as China, when he gives his money 
to send the Bible there, and he can give no better 
reason, than that people of sense and honesty, who 
have the best means of knowing, all believe so. In 
both cases, he very wisely rests his confidence on 
the sense and honesty of others, who have better 
opportunity than he has for knowing the truth. 

Such a man, in reflecting on the subject of reli- 
gion, finds himself a being, capable of boundless 
enjoyment, and dreadful suffering ; that he is in a 
world, where all are quickly passing off into an- 
other state of being ; that the common belief is, 
that we are to exist after death, and that our fu- 
ture happiness is to be decided by our conduct and 
character here. He finds all around, in the works 
of nature, the evidence of the existence of a Cre- 
ator, wise, powerful, and benevolent. He thinks 
it is natural to expect, that such a being would 
require his creatures to act right, and to obey his 
will. He finds there is great difficulty in finding 



DIFFICULTIES OF RELIGION. 67 

out what is right and wrong, in many cases, and 
that we need a directory, to inform us what the 
will of the Creator is, and how we are to secure 
future happiness after death, and he thinks it nat- 
ural, and reasonable, that such a directory should 
be provided. He takes the Bible, and finds it tells 
of just such a God as he would expect to find, from 
what his works teach. He finds it does require 
mankind to act right, and to obey their Ma- 
ker. He finds that it is a full and perfect directory, 
as to what is right, and what is wrong. He finds 
it declares, that there is a future state of existence, 
that there is great danger of taking such a course 
here, as to ruin us forever, and that the way of 
safety and happiness, is therein fully disclosed. 
He finds nothing required of him, but what is for 
his interest and happiness, and for the good of his 
fellow men. He finds, in looking through society, 
that those who honor and obey the precepts of 
the Bible, are the most prosperous and happy, and 
that there is much good, and comparatively very 
little evil, in receiving it as the guide of our life. 

True, he finds many things he cannot under- 
stand, many things he cannot explain. He per- 
ceives that a thousand puzzling questions can be 
asked, that he cannot answer, about writings so 
old, so full of varied matter, and written for so 
many diflferent purposes, by so many diflferent 
persons, and at such distant periods of time. 

But he sees that what God requires of him is 
plain enough. He sees there is no risk in taking 
this to be true, and acting on the assumption. He 



68 LETTERS ON THE 

sees there is much hazard and folly in acting as if 
it were false. And so, with a sincere and honest 
mind, he takes it as the guide of his thoughts, 
words, and actions, and makes it his chief object 
of interest, to discover and to obey the will of his 
Creator, as it is there expressed. 

In doing this, the man assumes that to be true 
which has much positive evidence in its favor — 
which has the balance of evidence in its favor, and 
which secures all the good without any of the risk 
of a contrary course. This, therefore, is what I 
call the common sense method of treating the Bible. 

The other is what I would denominate the scep- 
tical method. It consists in assuming the position, 
and in acting upon it, that the Bible is not an au- 
thoritative, divine revelation, because there are ap- 
parent difficulties and inconsistencies in regard to 
the truth of its history, the consistency of its con- 
tents with our notions of propriety, and the rea- 
sonableness of what it reveals respecting the dis- 
pensations of God, and the realities of the invisible 
world. For as religion is a practical concern, 
where men are obliged to take one of two courses, 
every man who does not receive Christianity as 
true, so as to make it the rule of faith and practice 
necessarily takes the other position, that it is false. 
You take this position. You refuse to submit your- 
self to the rules and duties of Christianity, on the 
ground that its claims are false. And you assume 
that it is false, not because there is no positive evi- 
dence in its favor, for you do not deny the evidence 
adduced by Paley and others. But your decision 



DIFFICULTIES OF RELIGION. C9 

rests on the assumption that there is so much con- 
tradictory evidence of one sort and another, that 
it nullifies all the positive evidence in its favor. 
You say it contains absurdities, contradictions, 
violations of morality, of justice, and of propriety. 
You say that many things contained in it are child- 
ish, and unworthy of a divine origin ; and others 
are so contrary to your reason, that it is impossible 
for you to receive them as true. 

Now I claim for the Bible that privilege and 
right to which every honest man in society is en- 
titled. When a man has, for a long course of 
years, maintained a reputation that has defied the 
efforts of malice, calumny, and suspicion, and so 
outlived a thousand attacks, as to come out fairer 
and more respected after every onset, and still 
stands among all his cotemporaries as a true, an 
honest, and a virtuous man, he has a claim upon 
every member of the community, that he shall not 
lose his hard earned character for any trifling 
cause. It is his right, that whatever appears in- 
consistent with his known character, should be re- 
garded as a mistake, until it is fairly and fully 
proved against him. And if any one comes for- 
ward and denounces him as a man without vera- 
city, or v»^ithout honesty, the instances must be prov- 
ed that establish these charges, by the clearest evi- 
dence, so that there can be no way of escaping 
the conclusion. If there is any way of supposing a 
misunderstanding or a mistake, it is to be taken, 
rather than to cast away the established reputation 
and character of vears. 



70 LETTERS ON THE 

And should the character of such a man be 
called in question, the one who assumes that some 
apparent inconsistencies can be some how explain- 
ed, (though he is ignorant of the method,) so as 
not to involve destruction of character, certain- 
ly has far less responsibility resting upon him, 
than the man who declares that such inconsisten- 
cies are proofs of dishonesty and villainy, and runs 
the risk of a trial for slander on this assumption. 

Now the Bible has equal and superior claims. 
For centuries it has withstood every species of 
attack that malice, ridicule, wit, and hatred, could 
invent. And yet it has constantly advanced in the 
veneration and the respect of all who have the 
best means of understanding its claims, and of the 
world at large. 

The plain, unlearned man, therefore, acts very 
wisely in receiving it with reverence and trust, 
after such an ordeal as this; and when he finds 
what seem to him difficulties or contradictions, 
he as wisely supposes that it is his own want of 
knowledge that creates the difficulty, rather than 
the un worthiness of the record. 

But the sceptic decides to call in question the 
character of the Bible, and to risk all the terrific 
interests of an immortal existence, on the chance 
of proving falsehoods, absurdities, and contradic- 
tions in the Bible. Here then is the place where 
I rest my charge, that sceptical men are ignorant 
and incompetent. To allow the character and 
claims of the Bible, demands little investigation 
and little study. But to stand up as a champion 



DIFFICULTIES OF RELIGION. 71 

to cast down all the host of credible witnesses, 
and that too by evidence that establishes inconsist- 
encies, absurdities, and falsehood, demands an ex- 
tent of erudition, an amount of research, a tho- 
roughness of investigation, and an acuteness of 
reasoning such as few can boast. 

To do this, the sceptic needs to understand the 
original languages of scripture, in order to gain 
the original sense, for often a difficulty is the result 
of some mistake in translation. He needs to know 
the customs, habits, country, manners, controver- 
sies, and philosophy of the age in which the differ- 
ent books of scripture were written, for such 
knowledge often removes apparent inconsistencies. 
He needs to know all about the peculiar idioms of 
the original language, he needs to study the scope 
of the composition, and to learn the objects aimed 
at by the writer, for these things often modify es- 
sentially the meaning of a passage. If the question 
is one of morality, he needs to know whether all 
the circumstances of the case are told — he needs 
to know the object of the divine legislator, and a 
multitude of other things, that are indispensable 
data for deciding. For with all the claims the 
Bible urges on the confidence and respect of man- 
kind, no one has a right to assume that any thing 
in it is inconsistent, false, or absurd, till he has 
proved that there is no other assumption possible. 
And no man can do this, without an amount of 
skill and learning such as no sceptic ever did or 
ever will possess. Thousands have attempted it, 
and been convinced that it was their own igno- 



72 LETTERS ON THE 

ranee, and not any defect in the Bible, that caused 
doubt and distrust. It is in such attempts as 
these, that sceptical men betray their ignorance. 
I have heard you sometimes bring forward 
difficulties in the Bible, as proofs of the in- 
consistency of its claims, that I believe half the 
older pupils in our Sabbath schools could show 
originated, not in the Bible, but in the deficient in- 
formation of the objector. 

I grant that you have done ail you claim, in in- 
vestigating the evidences of Christianity. You 
have done enough to make it rational and safe for 
you to act on the assumption of its truth, without 
farther investigation, for you run no risk in such a 
decision, either for time or eternity. But if you 
take the position that the Bible is false in its claims, 
and that you can prove it, and that you will risk 
eternity on your success, you must allow me still 
to insist, that for such an undertaking, you, and 
all the sceptical men I ever saw, are entirely un- 
qualified, and that, were you to run the gauntlet 
with the defenders of any science or profession, 
with equally imperfect qualifications, you would 
expect, and would receive merited disgrace. 

Recall, now, one single difficulty that you have 
ever met in the Bible, where you would venture 
your fortune or your reputation on the chances of 
so proving an inconsistency, or an absurdity, or a 
falsehood, that no critical skill in the original lan- 
guages, no study of the scope and object of the 
passage, no knowledge of attending circumstances, 



DIFFICULTIES OF RELIGION. 73 

nothing, in short, by which the full and proper 
meaning of any written composition is gained, can 
avail to relieve the passage from the difficulties 
you suppose. I have never heard you advance 
one yet, but what I felt sure, that if you would 
only give me your time and attention, I could con- 
vince you that the difficulty arose simply from want, 
on your part, of knowledge of some circumstances 
not known, or not taken into consideration, that so 
modified the meaning, or explained the supposed 
inconsistency, as to relieve the difficulty. 

And I would here suggest one consideration, 
and that is, that almost all the difficulties urged 
by infidels against the Bible, relate to mat- 
ters of little importance, as it respects practical 
individual interest. If a man wishes to know 
what he must do to secure eternal life, and to be 
most useful and happy in this world, he does not 
encounter all these difficulties in regard to inter- 
pretation that demand such learning, reasoning, 
and investigation. It is only those men who are 
determined to prove falsehoods, inconsistencies, 
and absurdities, in the Bible, and those advocates 
of Christianity who must meet these attacks, that 
demand such an array of knowledge and skill. 
To the plain and honest mind, sincerely seeking 
for the path of duty and the way to heaven, the 
Bible is so plain and simple, that " he that runneth 
may read, and the wayfaring man, though a fool, 
need not err." 

I will conclude by urging upon you what I am 
7 . 



74 LETTERS ON THE 

sure, with my present views, you will think, .as a 
friend and a Christian, I am bound to urge. 
Will you now, without delay, enter upon those 
investigations that are to decide your eternal hap- 
piness, with the same energy and diligence that 
you give to your professional duties ? 

Let me suggest what it seems to me is the only 
fair and safe method for you to take. 

It is a practical question. You are to act here- 
after on the assumption, either that Christianity is 
true, or that it is false. Of course you are to as- 
certain which of these positions has the balance of 
evidence in its favor ; which has the most proof, 
and involves the fewest difficultes. 

To do this properly you ought, in the first place, 
to secure all the positive evidence you can reach, 
in favor of Christianity. Then seek all the diffi- 
culties and objections, and fairly investigate 
how far they are owing to ignorance on your part, 
and how far they are insuperable, unanswerable 
objections. This last demands much research, 
the aid of learned men, and many books, especially 
if you are determined that you will not allow the 
claims of the Bible till every possible difficulty of 
every kind is met and removed. 

When this is done, one half is accomplished. 
Then take the other half, and first find out how 
much positive evidence you have that the Bible is 
not a divine authoritative revelation. 

Then collect all the difficulties that occur on the 
supposition that the Bible is false. These are all 



DIFFICULTIES OF RELIGION. 75 

arranged under one of two necessary suppositions. 
For if the Bible is false, it was written by wicked 
men who intended to deceive, or by men who 
through ignorance, or misjudgment, or fanaticism, 
were duped themselves, and tried to dupe others. 
To judge of this matter fairly, read all the absurd- 
ities involved by either supposition, as you find 
them presented by the defenders of Christianity, 
and above all, read the Bible through, and see what 
you can make of it, and how many difficulties you 
can find, on the supposition that the writers were 
either knaves or dupes. 

When you have done all this, then, and not till 
then, you are fitted to decide whether you may 
take the dangerous side of a question on which 
eternity is suspended. And in forming a practical 
decision, you are bound to act on the maxims of 
safety and honesty which regulate your decisions 
in all other matters ; you are bound to take the side 
which has the balance of evidence in its favor, and 
the one that involves the least risk. 

if you refuse to take this course, from aversion, 
or indolence, or pride of opinion, or unwillingness 
to assume the duties that Christianity urges, can 
you ever hereafter honestly maintain that the con- 
trol of your belief is not in your power, or that 
you are an infidel because there is not evidence 
enough of the truth of Christianity to secure your 
belief? Will you not go through life with the se- 
cret, ever recurring uneasiness of a guilty con- 
science, and the sad forbodings of evil to come, 
when your transitory days of probation are past ? 



76 LETTEES. 

Oh that you could but for one day, know the 
peace, the happiness, the blessed hopes from which 
you turn away, for then arguments would be need- 
ed no more I 

Your friend, &c. 



LETTER VI. 

(to another person.) 

Mv Dear Sir : 

In regard to the subject of our late conversation, 
it seems to me your difficulties all resolve them- 
selves into this short statement. ** I have exam- 
ined the evidences of Christianity, and they do not 
produce conviction ; and ifitw^ere established as a 
divine revelation, there are thousands of opinions 
as to w^hat it teaches, so that no one can tell which 
is right, while at the same time it contains some 
things so contrary to my reason that I cannot be- 
lieve it." 

In regard to the first part of the statement, that 
you have examined the evidences of Christianity, 
and they do not produce conviction, I would say 
that it appears to me, that the great difficulty arises 
from a habit of thinking of Christianity as a merely 
speculative question, where the thing involved is 
simply what you shall believe, and not what you 
shall do ; whereas in reality it is a practical ques- 
tion, where every man is necessarily obliged to 
7# 



78 LETTERS ON THE 

act either on the assumption that it is true, or that 
it is false. You look upon an effort to convince 
you of the truth of Christianity, as you would upon 
an attempt to convince you of a certain theory in 
regard to the tides, or some geological theory, or 
any matter of mere speculation, where belief will 
make no difference with any of your feelings or 
actions. You just hold your mind in readiness to 
receive evidence, and are passively waiting to be 
convinced, just as if you had nothing else to do. 
But the case is very different. It is above all oth- 
ers, an immediately practical question, which in- 
volves the thoughts, feelings, and actions, of every 
day life, and where belief will modify our views of 
almost every duty. As I said in conversation, it is 
a case where you cannot help acting on the as- 
sumption that Christianity is false, if you do not act 
as if it were true. For if Christianity is true, then 
there is a future eternal existence for every human 
being, and our conduct in this transient scene de- 
cides our happiness forever, and every man is in 
danger of losing eternal happiness, and incurring 
endless suffering ; and the chief business of life 
should be, to prepare ourselves and others for 
eternity, while all earthly plans, pursuits, and en- 
joyments, should be estimated in value, just in pro- 
portion as they promote or retard this main object. 
If Christianity be true, it alters the expediency 
and duty of a thousand practical matters. If it be 
true, it often would be wrong and unwise to take 
a course, which would be prudent and right were 
it false. For if Christianity be false, and we know 



DIFFICULTIES OF RELIGION. 79 

of nothing beyond the grave, then we are bound 
simply to consult how we can secure for ourselves 
and others the most enjoyment in this life ; but if 
it be true, then we must make all our decisions turn 
on what is safest, in reference to the hazards of 
eternity. I have sometimes heard you say, that 
the course that Christians take is for their best in- 
terest and happiness, whether Christianity be true 
or not. But this is a mistake. Look at our self 
denying friend P . Do you suppose he is go- 
ing to enjoy as much in this world, living, as he 
expects to do, a wanderer, without fame, without 
honor, without family ties, without the indulgence of 
his cultivated taste, with the prospect of a labori- 
ous, anxious life, and the probabilities of an early 
death, as he would if he believed, as you do, that 
all would be well in a future state for himself and 
others, and then should remain at home with his 
family, marry happily, seek fame and fortune, and 
that too with as fair a prospect as ever opened to 
a youthful aspirant ? No, my friend, you know 
that he looks beyond this world for his '' recom- 
pense of reward," and that, were it not for religion, 
as the apostle said, he would be " of all men most 
miserable." 

I do assure you that devoted and intelligent 
Christians do not take a course which would be 
wisest and happiest were there no future state. 
True it is that " godliness has the promise of the 
life that now is, as well as of that to come," and 
all other things being equal, the pious man is far 
happier than any other man. But it is not because 



80 LETTERS ON THE 

he always takes the course that will secure him 
the most temporal enjoyment, nor because he se- 
cures what would be best and happiest were reli- 
gion false ; but because in making sacrifices and 
subjecting himself to self denial and mental disci- 
pline, rehgion makes him a full compensation. 
Banish his hope for a future life, destroy his confi- 
dence in God, the sense of his superintending love 
and care, the gratitude that glows in his bosom and 
malies his labors light, and though he still is hap- 
pier in a virtuous life than he would be if vicious, 
yet you change him to another man, and alter es- 
sentially his plans, and hopes, and efibrts ; much 
that before seemed good would now become emp- 
tiness, and much that seemed evil would be called 
good. 

You are a man acting on the assumption that 
Christianity is false. For let it be made certain 
by the fullest evidence, that there were no God, 
no future existence, and no retributions after death, 
to you every thing would remain the same. It 
would not change a single iota in any of your 

plans. But to such a man as P every thing 

would be changed. All his present interests, ef- 
forts, and plans would be altered or relinquished, 
and so, to a greater or less extent, it would be 
with every sincere and 'consistent Christian. 

Now when I urge you to become a Christian, 
I do not insist on the duty of seeing and feeling 
all the evidence that I see and feel. I do not in- 
sist that there are no difiiculties to be met in reli- 
gion, when they are to be met in eveiy thing be- 



DIFFICULTIES OF RELIGION. 81 

side. I only claim, that on account of its para- 
mount importance, you are bound to give to this 
subject more attention and interest than you give 
to any other ; that before you decide against it, it 
is your duty to know all on this subject that is w^ith- 
in your reach, on both sides, and then to determine 
which side has the greatest vs^eight of evidence, and 
act consistent!}^ with that decision. 

If Christianity be true, then act to secure eternal 
life for yourself and others, as the first and all 
engrossing pursuit. If it be false, then act to se- 
cure all the good this hfe can give, without any 
reference to the future, and take as your motto, 
*" let us eat and drink, for to-morrow we die." 

The second part of the statement is, that were 
the Bible proved true, there are so many thousand 
opinions about what it contains, that no one can 
tell which is right. Much of this difficulty may be 
obviated by one consideration. The various opin- 
ions as to what the Bible teaches relate to a thou- 
sand different subjects ; to matters of history, 
questions of morality, modes of interpretation, 
-questions of church polity, questions as to the rites 
and ceremonies of the church, and a long list of 
other things about which men differ in opinion, 
and appeal to the Bible as umpire. 

But when a man goes to the Bible to ascertain 
his own individual interests and duty, when he 
asks, " what am I to do to secure eternal blessed- 
ness ?" the matter is narrowed down to a small 
point, and on this there are not such diversities of 
©pinion, but rather remarkable unanimity. True, 



82 LETTERS ON THE 

there are diversities of opinion about many matters 
connected with it, and there are some things that 
are claimed to be equally safe and good, as substi- 
tutes for it ; but those who receive the Bible as a 
revelation from God, all allow that, however many 
other things there may be, there is one thing that 
will secure eternal life. I state the proposition in 
this form. 

Any man who sincerely and hahitually loves his 
Maker, so as to make it the chief object of interest 
and effort to discover his will and to obey it, will se- 
cure eternal happiness. 

Give this statement to the Espiscopalian, the 
Methodist, the Baptist, the Presbyterian, the Qua- 
ker, the Swedenborgian, the Unitarian, and every 
other Protestant sect I can think of, and they will 
unanimously yield their assent. Give it even to 
the Cathohc, and though the dogmas of his infalli- 
ble church forbid, he will evade the negative 
by his hopes of mercy for sins of ignorance 
that may be forgiven. It is true some think there 
is no great danger of losing eternal happiness, 
some urge that other things are of very great im- 
portance, some suppose that other things will suf- 
fice without this, but all agree that this is taught 
by the Bible, and that this is safe. Even the iniidel 
who disallows divine revelation on the subject, 
joins in sustaining such a course as safest and best. 
Here, then, on the only point where I urge your 
attention and duty, what you must do to be safe 
and happy forever, there is one unanimous re- 
sponse, that the Bible teaches this one thing with- 
out doubt and without mistake. And no one ca- 



DIFFICULTIES OF RELIGION. 83 

vils but those who refuse to do this duty. All who 
do it find no diifRculties on this point in the Bible. 

In regard to the last difficulty, that the Bible 
teaches what is contrary to your reason, so that 
you cannot beheve it, I would say that there seems 
to be great vagueness of conception on this matter 
of what is contrary to reason, in the minds of the 
great multitude who use the expression. Every 
body who finds any thing he does not like, or does 
not fully comprehend in the Bible, shdes behind 
this covert, and declares he cannot believe it, be- 
cause it is contrary to his reason. The Universal- 
ist cannot believe in eternal punishments, because 
it is contrary to his reason ; the Unitarian cannot 
believe the Trinity, because it is contrary to his 
reason ; the Socinian cannot believe in the exist- 
ence of good and evil angels, because it is contrary 
to his reason ; the Deist cannot believe in the mir- 
acles that attest Christianity, because it is contrary 
to his reason ; the Atheist cannot believe in a God 
and his superintending providence, because it is 
contrary to his reason. 

I would just ask, then, what is meant by " being 
contrary to i-eason." So far as I have been able 
to ascertain, in many cases it means either " con- 
trary to my preconceived notions," or else " con- 
trary to my v\^ishes." 

But I suppose there is such a thing as reason, 
and that some things are contrary to it, and also 
that we ought not to receive as truth any thing 
that is thus contrary. Now you are a clear minded 
and honest man, and do not mean to maintain 



84 LETTERS ON THE 

that a thing is contrary to reason, simply because 
it is contrary to your wishes and preconceived 
opinions. You mean something else ; will you al- 
low me to try to find out what it is ? 

The facts of the case seem to be these. There 
are certain truths believed by all mankind, and 
adopted as maxims of practical conduct, and all 
the every day concerns of life are conducted on 
the mutual acknowledgment of the truth of these 
maxims. 

For example, all the business of man with man, 
proceeds on the assumption of personal identity, 
so that we continue the same persons to-day that 
we were yesterday, and are accountable for past 
conduct. In like manner men assume that there 
is a material world around us, and that our senses 
may be trusted in learning its qualities. So also 
they assume that every effect has a cause, and 
that contrivances are proofs of an intelligent con- 
triver. So also they assume that past experience 
is proof of w hat the future will be, so that what has 
been, will continue to be, unless there appears 
some cause for its destruction. So also they allow 
that human testimony is to be trusted, unless there 
is some assignable cause for distrust. 

Belief m some of these maxims is called intui- 
tive, or intuition, because it results from the very 
constitution cf mind, while belief in other truths 
is the result of experience and observation. Now 
it is these maxims which are called the principles 
of reason, and whatever is contrary to them is said 
to be contrary to reason. And when we use the 



DIFFICULTIES OF RELIGION. 85 

term i^wson as expressive of a faculty, we refer to 
that constitution of mind which involves Confidence 
in these maxims, and the power of regulating our 
opinions and actions in conformity to them^ As a 
proof that this is the sense in which the word rea- 
son is used by mankind, we find that whenever a 
man believes or acts in opposition to these maxims, 
he is said to have " lost his reason." Thus if a man 
should believe himself to be one person one day, 
and another person the next day, or if he should 
disbelieve the existence of matter, and run into 
fire or water, as proof of his belief; or if a man 
acts on the supposition that the future will not cor* 
respond with past experience, and does not expect 
the rising of the sun, or the return of the seasons, 
in all such cases he is said to have lost his reason* 
So when any man advances a proposition that 
contradicts any of these truths, it is said to be con- 
trary to reason. 

It seems to me, then, that when you say that a 
thing is contrary to reason, you mean that it is 
contrary to those common maxims, which all men 
necessarily believe, and by which they regulate 
their opinions and conduct. 

Now when I talk with you, you say you believe 
in a God, almighty in power, and infinite in wis- 
dom and benevolence ; that you believe in the im- 
mortality of the soul, and that our conduct and 
character here will have an influence on our fu- 
ture happiness; and these you say you believe 
because they are in agreement with your reason* 
Let us e^^^amine how they are in agreement. 
8 



86 LETTERS ON THE 

with reason. You believe in a God, because it 
agrees with that principle of reason that every ef- 
fect must have a cause, and every contrivance an 
intelligent contriver. Paley's beautiful argument 
in his Natural Theology, is ail founded on this ac- 
knowledged truth as the starting pohit. 

You believe in the immortality of the soul, be- 
cause it agrees with this principle of reason, that 
things continue to exist, unless there is a known 
cause for their destruction. Bishop Butler's ar- 
gument on this subject, is founded on this princi- 
ple, as the ground of his reasoning. He assumes 
that as the soul is existing at death, it continues to 
exist unless there is some assignable cause for its 
destruction. He shows that the event of the dis- 
solution of the body is no such cause, and there- 
fore that the soul does continue to exist after death. 

You believe that future happiness in another 
state, is influenced by our conduct and character 
here, because it agrees with the principle of rea- 
son that past experience is evidence of what the 
future will be ; and as in this life future happiness 
is affected by past conduct, so it is reasonable to 
suppose it will be hereafter. The argument in 
Butler's Analogy on this subject, is founded on this 
principle of reason. So far, then, your creed is in 
agreement with reason. 

But you proceed to say, it is contrary to reason 
to believe that a being of almighty power, wis- 
dom, and goodness, has created men to make 
them miserable forever, and as the Bible does 
teach the doctrine of eternal punishments, you 



DIFFICULTIES OF RELIGION. 87 

cannot receive its divine authority. Recollect 
that you have given up the Bible as having any 
claim to confidence, of course you are not at 
liberty to use those truths which rest solely upon 
its testimony. Now I wish to find out how you 
discover, without the Bible, that there is such a 
God as you claim. Reason teaches that there is 
a God, and that he is wonderful in wisdom, and 
mighty in power; but how do you get your evi- 
dence that this power and this wisdom is not limit' 
ed, without going to that book for evidence which 
you have thrown aside ? The works of nature 
prove that the Creator of the world can do most 
wonderful and astonishing acts of wisdom and 
power ; but do they prove that there are not some 
things he cannot do ? 

I deny that you have any right to claim that 
there is a God, almighty in power, and infinite 
in wisdom, when you deny the authority of revela- 
tion, and I challenge you to bring me a single proof 
by the aid of reason and nature, to show that the 
wisdom and power of the Creator are not limited. 

Now, in regard to the future destiny of man 
without revelation, we have nothing but past ex- 
perience, from which to reason. We take then, 
the principle of reason, that past experience is 
evidence of what the future will be. What, then, 
does past experience teach us about the treatment 
to be expected in future, from our Creator. 

Experience shows us that he is a Being, who 
made a race that is so guilty and miserable, that 
multitudes find it difficult to decide, whether there 



88 LETTERS ON THE 

is happiness enough to repay the suffering-. 
Now, if he foreknew what he was doing, he vol- 
untarily brought into existence all this evil ; if he 
did it without prescience, and involuntarily, he is 
a Being, liable to make dreadful evils, without in- 
tending it, and the evils now experienced, give 
fearful demonstrations of others, that may be still 
more terrific. 

But we see that he does some things voluntarily, 
that are very strange and appalling, if we have no 
light from Revelation, to guide us. We find he is 
a being, that every day is bringing children into ex- 
istence, and causing them to suffer acutely, and 
that, too, when in many cases no good is done 
by it, that any human eye can discover. Witness 
the sufferings of infants in heathen countries, where 
stupid, unfeeling parents cast them off, to die with 
the agonies of sickness and hunger. 

We find, also, that he is a Being, that often in- 
flicts punishment on the innocent, for the crimes of 
the guilty. Witness the children of the drunkard 
and licentious, who, had their parents been virtu- 
ous and temperate, would have been healthy and 
virtuous ; but who, by physical deterioration and 
bad example, receive the punishment of their pa- 
rents' crimes. 

We find, also, that he has so constituted things, 
that a single false step may plunge a young mind 
into hopeless and irretrievable ruin, — so that the 
happiness of a whole life, often turns on a single 
act. 

These, by the Christian, are called the mysteries 



DIFFICULTIES OF RELIGION. 89 

of Providence, and faith, guided by Revelation, 
looks for Vizard to a day, vs^hen all these things shall 
be shown to be consistent with almighty power 
and infinite wisdom and perfect benevolence. 

But you, who are without the guidance of Rev- 
elation, what can you do, with the exhibitions of 
the character and administration of the Creator, 
as witnessed in the formation and perpetuation of 
such a state of things as we witness in this world ? 
From what past observation or knowledge of his 
character and actions, do you infer that he has not 
created beings to make them miserable forever ? 
Experience shows that he creates some beings, and 
subjects them to misery as long as you know any 
thing about them ; that he makes innocent beings 
suffer, and for no good that you can discover ; 
that he involves the innocent in punishment, for 
the crimes of the guilty ; and that a single mistep 
of carelessness or ignorance, he allows to destroy 
the happiness of a w^hole existence in this world. 
Now, how do you reason from these data of ex- 
perience, that he will not do other things, that 
to you seem cruel and inconsistent with wisdom 
and benevolence ? Here is the place where I ask 
for information. Men who reject the Bible, 
always talk about the infinite wisdom and bene- 
volence, and power of God, as if it were a 
conceded point, that they could gain this know- 
ledge, without revelation, and then they fall to rea- 
soning, as if they could by this position, destroy 
lbs claims of the Bible. But they are guilty of an 



90 LETTERS ON THE 

unfairness, of which, very probably they are un- 
conscious. For they are not at Hberty to take, 
what they can only gain, by allowing the authority 
of revelation, and then turn it, to destroy this au- 
thority. No man who denies revelation, has any 
right to say that there is a God of infinite power, 
wisdom, and goodness, till he proves it by reason 
alone, nor any right to say, that a portion of the 
human race are not destined to future eternal mis- 
ery, till he can show, that past experience has fur- 
nished him the data for such deductions. 

I cannot understand how it is, that your mind can 
find any relief on this subject, by throwing aside 
Christianity. Just look now at some of the deduc- 
tions of reason and experience. We find that minds, 
constituted like ours, when brought together in this 
world, do act so as to destroy each others happi- 
ness. We see them torturing themselves with 
envy, malice, anger, and every baleful passion. 
We see them inflicting injury, injustice, and every 
evil, on each other. Oh what an awful picture of 
suffering, guilt, and madness, could your powerful 
pen portray, should you undertake to embody in 
language, only a little portion of what can be 
found, even within your own reach ! And yet, how 
much men are restrained, by the shortness of life, 
the fear cf death, and the apprehensions of future 
retributions. When men's lives were lengthened 
to a thousand years only, the earth was so " filled 
with violence," that God was obliged to sweep 
them all away with the overwhelming flood. 

Now, all that you can say about the future, is, 



DIFFICULTIES OF RELIGION. 91 

that men with these baleful habits and tendencies, 
are going into a state of existence that is to be im- 
mortal ; where these most powerful restraints on 
wickedness will cease. Do not say, that there 
may he stronger restraints in another world ; for 
you have no evidence without the Bible, that there 
are any, and it is folly to trust to what may he with- 
out any evidence, that it is. Would you send your 
fortune to a may he country, when you had no ev- 
idence of its existence ? Would you risk your 
fame on any assertion that has no evidence ? 

Here then, is a race of such guilty beings as we 
find in this world, rushing into an endless state of 
existence, and without Revelation, we know of 
nothing that will restrain them from still more 
awful miseries and crimes. 

To the Christian, religion comes in with its sooth- 
ing hopes, and teaches us, that at least a part shall 
be saved ;— that multitudes, which no man can 
number, shall be redeemed, and exist forever, in 
peace, and virtue, and happiness. But you, sir, 
when you give up this anchor to the soul, on what 
do you rest your hopes ? What is there to save 
you from the sad forebodings, that good and bad, 
virtuous and vicious, are together rushing on to 
more terrific hazards, and more awful and univer- 
sal ruin ? What good man, who feels his own 
frailties, the faltering of his most virtuous resolu- 
tions and ejflforts, the difficulties of shunning the 
temptations of this life, even when stimulated by 
the fears of death, and the sanctions of eternity, 
could bear up under the pressure of fears for a fu- 



92 LETTERS ON THE 

ture state, where existence is interminable, where 
all these restraints will be removed, and where 
new and more disastrous temptations may occur. 

Indeed, my dear sir, while I feel the force of 
the strong language you selected from the Bible, to 
portray the future misery of those, who pass from 
probation, without forming the character that fits 
them for eternity ; while I shudder, as much as you 
do, at some of the truths of Revelation, T can find 
no comfort, no alleviation, in turning to the sad 
and-^ terrific probabilities of reason. To me it 
would be only " a certain fearful looking for of 
judgment and fiery indignation." 

But while Revelation shakes the soul with anx- 
ious and solemn forebodings, for all who go on in a 
course of sin, it opens the vision of an all wise, 
all powerful, and all merciful Being, who " hath 
seen the end from the beginning ;" who " worketh 
all things according to the counsel of his own will ;" 
who, " out of every evil, still educes good." It 
presents such a being as Jesus Christ, so pure in 
rectitude, so tender in pity, so self-denying in be- 
nevolence, as Him, to whom all power in heaven 
and earth belongs ; as One, who knowing more, 
feeling more, and loving his creatures more than 
any human mind can do, has yet looked over the 
whole scene, and " rejoiced in spirit," and bids all 
those who trust in him, to "rejoice evermore." 
To Him our anxious and tempest-tossed spirits can 
repair, and under the shadow of his wings, can 
peacefully repose. 

Strange that any man s'lould ever fee! tempt- 



DIFFICULTIES OF RELIGION. 93 

ed to give up revelation, which makes certain, so 
much happiness for himself, if he chooses to se- 
cure it, for multitudes whom he loves, and for so 
large a portion of his fellow men ; to resort for 
comfort to infidelity, that shrouds all in rayless, 
silent gloom. 

Is not this tendency caused by that indolence, 
indifference, or aversion to religious obligation, 
which tempts men to turn from the certainties of 
revelation, which make their condemnation sure, if 
they continue in their chosen way, to infidelity, that 
gives them a chance to escape ? 
Your friend, <fec. 



LETTER VII. 

My Dear Sir, 

You have brought me now, fairly up to the Gor- 
dian knot of theology, both natural and revealed, 
the existence of natural and moral evil; but if I 
can neither untie nor cut it, I believe I can at least 
show, that in defending Christianity, I have no more 
and no other difficulties, that you have in defend- 
ing your views, and, therefore, that you have no 
reason for refusing assent to these doctrines of 
Christianity, for objections which exist to a scheme 
you embrace and defend. 

Your difficulty in briefer language, amounts to 
this. God is perfect in benevolence, and almighty 
in power, and the doctrine, that he has created 
beings, foreseeing that their whole existence would 
be miserable, is a direct contradiction, and cannot 
be believed ; and a book that teaches contradic- 
tions, is not worthy of confidence, as a divine 
Revelation. Now, I will grant one part of your 
proposition, viz, a book that teaches contradictions, 
is net worthy of confidence, as a divine Revela- 



DIFFICULTIES OF RELIGION. 95 

tion. Those who defend the claims of revelation, 
necessarily assume, that there are principles of 
reason, which must stand as the criterion of judg- 
ment, and that nothing is to pass for truth, which 
contradicts these principles. All the vantage 
ground of Christianity, rests on this foundation, that 
the truths it reveals, are sustained by such evidence 
of divine authority, and are so consistent with rea- 
son and common sense, that it is absurd to act on 
the assumption of their falsehood. Now, if we 
depend for all the authority of Revelation, on 
maintaining the supremacy of reason and common 
sense, in testing its claims, any acknowledg- 
ment, that these principles may be sometimes falla- 
cious, is a virtual relinquishment of the divine 
authority of Revelation. It is giving up the very 
principles that sustain this authority. Therefore, 
if the Bible is found to contain contradictions, we 
are in this dilemma~we must allow, that in one case 
or the other, we may hold opinions at war with 
reason, and common sense. If the Bible is divine, 
and has these contradictions, and we must believe 
it, then we must believe absurdities, and if we may 
believe them in one case, we may in another, and 
so the argument, which proves, that denying the 
truth of Revelation involves absurdities, all goes for 
nothing. For we may as well believe one absurdi- 
ty, as another. We, therefore, cannot allow, that 
there is even one absurdity and contradiction re- 
vealed, as an article of faith, without giving up the 
foundation on which Christianity rests. 
Your position assumes, that the Bible teaches, 



96 LETTERS ON THE 

that God foresees all things, is perfect in benevo- 
lence, and almighty in power ; that it also teaches, 
that he has created a race of beings, foreseeing that 
a large part of them will be forever miserable, 
and that these two doctrines are contradictions. 

We cannot proceed safely, and advisedly, over 
this difficult ground of moral speculation, without 
some definitions, as to the fixed principles, or 
starting points. In the first place, we need to 
settle definitely, what a contradiction is. I define 
li popularly to be an assertion, which we cannot 
even conceive of, as being true, and therefore, can- 
not believe. For example, the assertion, that a 
thing exists, and does not exist, at the same time, 
we cannot conceive of as true, and therefore, can- 
not believe. The proposition, that a valley exists, 
without an adjoining hill ; or that a square is a 
circle, and is yet a square ; or that wx can have 
the pleasure of rest from fatigue, when we have 
not been fatigued ; or that a being does all the good 
he can, and yet does not do some good, which is in 
his power; all these are examples of contradic- 
tions, for they are impossibilities ; they are what we 
cannot conceive of as true, and cannot believe. 

Now, if this is correct, then impossibilities can- 
not be presented, as things to he done, or as ob- 
jects for the exercise of power. For power re- 
lates to what is an object of thought, as a thing to 
be done. There can, therefore, be no more pro- 
priety in asking, whether Deity has power to work 
a contradiction, than there is in asking, whether he 
has power to make a yellow noise or a square per- 



DIFFICULTIES OF RELIGION. 97 

fume. For it is as incongruous, and unmeaning, to 
speak of a contradiction as being done, or per- 
formed, as it is to speak of a noise as having 
color, or a smell as having shape. Whenever, 
. therefore, two things are shov/n to be contradicto- 
ry, the question never can be asked, as to whether 
Almighty Power can do both. Showing that such 
a contradiction exists, makes any such question 
incongruous, and absurd. 

Now we have certain ideas connected with all 
the various expressions of language. A square 
brings to mind one idea ; a circle brings to mind 
another idea ; and these two ideas are contradic- 
tory. One cannot be conceived of as existing, and 
yet as being the other thing at the same time. So 
also there are certain words expressive of moral 
qualities, that are contradictory. A perfectly be- 
nevolent being is one that, whenever he has power 
to promote happiness without evil, always does it, 
and always promotes happiness to the full extent 
of his power. To say that a being having power to 
save from suffering and to confer happiness, is per- 
fectly benevolent, and yet, in a case where there 
will be no consequent evil, but all good from doing 
thus, he does not and will not do it, is as much a 
contradiction as to say that a square is a circle. 
The assertion that a being has full power to save 
from misery and to make happy, in cases where 
no greater future evil would result from this course, 
and yet that he will not do it, is as entirely de- 
structive to our idea of the term " perfect benevo- 
9 



98 LETTERS ON THE 

lence," as saying that a thing is square, is inconsist- 
ent with the idea of its being round. 

Acknowledging, then, that God is a being of 
perfect benevolence, is the same as saying that he 
saves from all the evil, and does all the good within 
his power. Of course it is the same as saying that 
all the evil that exists, it was either entirely out of 
his power to prevent, or else that by preventing it, 
he would cause the existence of greater evils. So 
that if we allow that there is a perfectly benevolent 
being, that made and controls all things, then we 
necessarily allow, that there will be the least evil 
and the most good, that he has the power to 
produce. 

But natural and moral evil actually do exist. 
There is no disputing this point. The question then 
is, does this make it necessary to deny either the 
perfect benevolence, or the almighty power of God ? 

What do we mean by almighty power ? We 
mean the power to do every thing to which power 
can be applied. We do not mean the power to 
work contradictions, for that is an incongruous 
idea. It is presenting a question as unintelligible, 
and inconceivable, and absurd, as whether there is 
such a thing as making a square perfume, or a yel- 
low noise. 

Now there is no Christian that I ever heard of 
who would allow that the system of divine econ- 
omy was not perfect. All allow that God does 
the best that he possibly can do ; of course that he 
has not the power to do any thing better than he 
has done. All agree in saying, that there is one 



DIFFICULTIES OF RELIGION. 99 

thing it is proper to say God has not the power to 
do, that is, the power to do more wisely, or more 
benevolently than he has done. 

Of course we gain this position, that all the evil 
which ever did or ever will exist, came into exist- 
ence under the government of a being who does 
good, and saves from evil to the full extent of his 
wisdom and power. 

The question, then, is this ; Do the existence of 
natural and moral evil in the dominion of such a 
being, necessarily destroy our idea of his being al- 
mighty in power ? I answer no ; for almighty power 
refers always to what is possible in the nature of 
things, and has no reference to impossibilities, and it 
may be an impossibility that sensitive beings should 
exist without evil as an inevitable attendant. The 
existence of evil, and the perfect benevolence of 
an all wise and an almighty Creator have been 
the two warring propositions of moral specula- 
tions. The Atheist says they are contradictory, 
and so he gives up the idea of a Creator and Gov- 
ernor of the world. The Infidel says that they are 
not now, in this present world, inconsistent, but 
that their increased and continued existence through 
eternity would make them so ; and then he denies 
the authority of the revelation that teaches such a 
doctrine. While theological speculators, who re- 
ceive the Bible, have been greatly disturbed by 
different theories that show how it is that these 
doctrines are not contradictory, they all allow 
that God is perfect in wisdom and benevolence, 
and of course that he saves from evil and promotes 



100 LETTERS ON THE 

happiness to the full extent of his power, so that 
he has no power to devise or to execute a better 
system than the one he administers. And then 
they have busied themselves with theories which 
show that God is almighty and perfectly benevolent, 
and yet will allow sin and suffering to exist for- 
ever. One class say that he foresaw that " sin 
was the necessary means of the greatest good," so 
that he had not, in the nature of things, the power 
to make so much happiness without sin and suffer- 
ing, and voluntarily and willingly permitted its ex- 
istence to secure this greatest amount of good ; 
the other class say that the nature of things was 
such, that he could not make a system of free 
agency without having sin involved as an inevi- 
table evil, just as friction is the inevitable evil at- 
tendant on machinery, and permitted it because he 
could not help it, without giving up a system which, 
on the whole, he saw would secure the greatest 
good with the least evil. 

Many have deemed that the decision of the mer- 
its of these two theories, was of great importance. 
I never could perceive that it was so. It 
seems to me that all that is wanted is some means 
of showing that the existence of natural and moral 
evil is not necessarily contradictory to the doctrines 
of the benevolence and almighty power of God. 
Any theory that answers this purpose is a good 
one, for it takes away the main stay of Atheism and 
Infidelity ; and a theory may be made to answer 
such an end. For no person can fairly claim that 
a doctrine is involved in difficulties when it can be 



DIFFICULTIES OF RELIGION. 101 

shown that there is a rational way by which they 
may be met, even if we cannot prove that the one 
suggested is the way. For instance, no man has a 
right to say that a piece of mechanism will not 
work on account of some embarrassment he per- 
ceives, when another person can show at least one 
way in which such a difficulty may be avoided, 
though he cannot affirm that it is thus avoided. It 
prevents the right of saying that there is no way in 
which the machine can work according to its design. 

Now I think I can show one or two ways in 
which we can avoid the conclusion, that the exist- 
ence of natural and moral evil are not contradic- 
tory to the doctrines of the almighty power, and 
perfect benevolence of God. 

One theory is to say that there may be some- 
thing in the very nature of free agency, such, that 
the existence of evil may be as necessary an at- 
tendant as friction in machinery. We see that the 
fear of evil consequences from not doing, is the 
mainspring of the activity of free agents, and it 
may he that this is as necessary a constituent of 
free agency, as a hill is a necessary attendant of a 
valley. And it may be that if no evil ever had ex- 
isted, or did not continue to exist, it would be as 
impossible to awaken and sustain this fear, as it 
would be to obtain the pleasures of rest from fa- 
tigue, without being fatigued. 

Or take another view of the subject. We find 
that a certain amount of good is deemed of such 
value, as that it is wise and benevolent to cause 
some pain to secure it. For instance, suppose it 



102 LETTERS ON THE 

were presented as an object of choice to a man, to 
become the father and husband of a virtuous and 
prosperous family, which still would be subject to 
the trials of occasional sickness and sufferings, just 
as the most virtuous and prosperous always must 
suffer some evils. The other alternative is, the non- 
existence of all this virtue and happiness, and the 
escape from the inevitable evils. Now every one 
feels that it would be benevolent and right to 
choose the first, even involving some attendant evil ; 
and better than it would be to give up all the good, 
to prevent the necessary evil that would thus be 
called into existence. This example illustrates the 
general position, that a certain amount of good to 
be gained, makes it benevolent and right volunta- 
rily to call some evil into existence. We have 
only to stretch our comprehension then, to an amount 
of good of similar comparative value in regard to the 
whole universe^ to make it as wise and benevolent 
for God to call his infinite family into existence, as 
for a man to make such a choice as the one sup- 
posed. The only difficulty with us is, to conceive 
of any amount of good that would be sufficient to 
repay the evils of everlasting sin and suffering ; but 
though we cannot do it, the infinite mind of Jeho- 
vah may perceive that the amount of evil in the 
universe will be as a drop to the ocean, compared 
with the good, and that in the nature of things 
there was as much a contradiction in making all 
this good without any evil, as there is in making a 
hill without a valley, or machinery without friction. 



DIFFICULTIES OF RELIGIOx^. 103 

Now I do not say that this is in fact the right 
view of the matter, but I say that it is a theory which 
takes away the right of any infidel to assume that 
the existence of evil is contradictory to the doc- 
trines of perfect benevolence and almighty power, 
as exhibited in the Bible. 

God may be perfect in benevolence, and almighty 
in power, and there be such a constitution of things 
that the existence of natural and moral evil is as 
necessaiy and inevitable as His own existence. 
No Infidel or Atheist can show that it is not so, and 
therefore there is no ground for their assumption 
of contradictions in the doctrines of revelation. 

I suppose you are already prepared for me to 
urge what I started with ; namely, that the senti- 
ments you hold and defend, involves the same dif- 
ficulties as you say exist in the Bible. You hold 
to the existence of an almighty and benevolent 
Creator, and any explanation or theory which will 
make the existence of all the evils to be found in 
this world consistent with this character, will as 
readily make the doctrine of the eternal existence 
of sin and suffering thus consistent. Do you say 
that in a future state there will be some compensa' 
tions for the sufferings and evils of this ? You then 
allow the principle that a certain amount of good 
can more than compensate for a certain amount of 
evil, so as to make it just and benevolent to allow 
this evil to exist. This principle may be just as 
readily used to make the existence of perpetual 
evil just and benevolent ; it only needs to increase 



104 LETTERS ON THE 

the ratio of the good secured, -as the evil allowed to 
exist becomes greater. 

Now, my dear sir, there is no one but the Atheist 
who escapes the difficulties supposed to be involved 
by the existence of evil in the government of a be- 
nevolent and almighty being ; and those who deny 
revelation, or the eternity of future punishments, 
have as much difficulty on this ground as those who 
allow them. 

For myself, as soon as I grant that there is a 
Creator of perfect benevolence, I am satisfied that 
there is, and will be, as little evil and as much good 
as is possible in the nature of things, and what that 
nature of things is, that makes it impossible to have 
a better system than the one existing, I leave to the 
wisdom of any theologians who can see farther 
into these matters than I can, and who more realize 
their importance than I ever could do. I am sure 
it would be better to have all the good that ever 
has or ever will exist, and none of the evil, than to 
have the same amount of good with such dreadful 
evils intermixed. Why it cannot be, I do not be- 
lieve any one in this world will ever discover, nor 
do I suppose any great good will come from con- 
tending about who has a theory the nearest right, 
on this subject, for it is what can never be settled. 

One thing, however, I will allow, and that is, that 
though we may never give up revelation, because 
we cannot see how certain doctrines can be made 
consistent, we should be justified in giving it up, 
could we show that it did contain doctrines that 



DIFFICULTIES OF RELIGION. 105 

were inconsistent, or were contrary to reason and 
common sense, or contrary to that moral feeling 
that makes us hate injustice, and duplicity, and de- 
ceit. If any person could prove that God professed 
to desire the salvation of all his creatures, and yet 
in fact really wished that some should sin, as the 
means of promoting the greatest good, it would be 
a case where infidels would have a right to reject 
the Bible as a book teaching sentiments contradic- 
tory to the moral nature God has given us. For 
it would teach that God pretended to wish the ho- 
liness and happiness of all his creatures, when in 
fact he did not desire it, and this is falsehood and 
deceit. You can easily perceive the difference be- 
tween seeing that a certain doctrine is wrong, and 
opposed to our implanted moral feelings, and a 
doctrine which is so far beyond our reach, that 
though we cannot explain the consistency of it, we 
are as much unable to prove its inconsistency. 

If we cannot show how the existence of evil is 
consistent with perfect benevolence and almighty 
power, no one can show that it is inconsistent. But 
we can perceive how it is deceitful and wrong to 
pretend to desire the salvation of all, when in fact 
it is desired that a part shall sin and suffer forever. 

If God may with propriety and rectitude de- 
ceive us in one thing, he may be deceiving us in 
all, and allowing this, destroys all confidence in his 
revelation. 

If any person, therefore, charges me with hold- 
ing doctrines that make it necessary to adopt any 



106 LETTERS. 

such theory as this, to make them consistent, I say 
prove it, and I relinquish them. I do not be- 
lieve the Bible teaches any doctrines that can be 
shown as consistent, only by allowing that our 
Creator declares what is false to be true, and if 
you can find any such doctrines in the Bible, or 
show any case where the Bible teaches that God 
declares any thing to be true which is false, accord- 
ing to the fair and correct interpretation of lan- 
guage, you destroy my respect for the Bible, and 
my faith in its doctrines. But I claim that neither 
you or any man is able to do this, and that every 
infidel that has tried it, has found that it was his 
own ignorance, and not the Bible that was at fault. 
Here I will leave the whole matter, with the sin- 
cere desire and prayer that you may use your rea- 
son and common sense in matters of religion, the 
same as you do in all other matters ; for then I am 
sure you will be happier in this world, and safe and 
happy forever. 

Your friend, &c, 



LETTER VlII. 

(to another person.) 

My Dear Sir, 

In conversing with you on religious topics, it 
seems to me, we make very little progress in en- 
lightening each other, for want of some method of 
avoiding those incessant episodes of conversation, 
that are caused by misconceptions, as to the terms 
used, or by the introduction of incidental matters, 
that divert from the main topic of debate. I am 
now going to try my pen, relying on your oft re- 
peated assurance, that the subject is one deeply 
interesting to you, and on your permission to com- 
municate with you upon it, as frequently, and as 
freely as I choose. 

Will you have patience with me, when I tell 
you, that, so far as your best interests are concern- 
ed, it seems to me you hold a position, not a whit 
in advance of the avowed infidel, while in some 
respects, it is more disadvantageous. 

You profess to be a believer in Christianity, to 
reverence its ordinances ; you give your influence, 
and your money, to support its institutions, and 



108 LETTERS ON THE 

you regularly attend upon its ministrations. By 
this course, you do indeed gain some advantage 
over the infidel. Your influence and example in 
society are better, you are not committed against 
religion, you listen to its instructions, and you have 
fev^^er repellencies to be overcome, than the avow- 
ed opposer, who avoids its services, and oppugns 
its doctrines. 

But when I approach you as a believer in the 
Bible, and urge the duty of your becoming imme- 
diately, a decidedly religious man ; when I present, 
as a motive, the danger of eternal ruin in your 
present course, you begin to talk about narrow 
views, that confine all hope of salvation, to a cer- 
tain track ; and then, when I appeal for authority, 
to the Bible, you evade by such sort of remarks 
as these ; that you doubt if the passages I cite, 
have exactly the meaning I give them, that others 
put a different construction upon them, that my 
views seem unreasonable to you, and you doubt if 
the Bible sanctions them, that there is a great vari- 
ety of opinions about these matters, and that while 
good men of equal talents, learning, and piety, differ 
as to what the Bible teaches, no one is at liberty 
to say that he is right, and that all who differ from 
him are wrong ; that you believe that charity in 
judging of others, is the prime Christian virtue ; 
and that you think I shall find many people in 
heaven, whom my present exclusive way of think- 
ing would shut out. 

The amount seems to be this. There is no 
knowing what the Bible teaches — one is as likely 



DIFFICULTIES OF RELIGION. 109 

to be right as another, — let every man think what 
he pleases, about what it contains, and only main- 
tain a charity, which allows that each one may be 
right, and if not right, may as certainly get to 
heaven, as if he were. 

Now I wish to ask, why, in effect, this is not de- 
nying the authority of the Bible, just as much as 
the open infidel denies it. A revelation from God, 
is a communication from Him that makes known 
his will. The infidel says God has never made 
any such revelation ; you say he has made such a 
communication, and that nobody can know what 
it teaches. Now wherein is your position any 
better than that of the infidel ? He denies the 
existence of a revelation, and you deny the intel- 
ligibility of its contents, and on those very points, 
too, for which it is most needed ; the future, eternal 
safety of our race. If a man is dying for want 
of proper remedies for his disease, which is the 
best, to have a physician leave him without any 
prescription, or to write one, so that no person can 
know, whether he gets the right ingredients, or 
deadly poisons ? 

The infidel has this advantage over you. He 
takes wittingly, the responsibility of denying the 
authority of divine revelation, and meels every ar- 
gument for Christianity fairly, front to front, and 
thus truth has a fair chance at his mind. But you 
bow reverently to the authority of divine reve- 
lation, range yourself with its defenders, and 
then slip behind all its flashing bolts, in a po- 
sition, which, so far as your own safety is concern- 
10 



110 LETTERS ON THE 

ed, is more dangerous and disadvantageous, than 
that of avowed infidelity. 

The position I wish to urge then, is this, that 
the Bible is not only a revelation from God, de- 
signed to teach men the way of safety and happi- 
ness for eternity, but that it is so written, that 
eveiy man can discover this way, and know that 
he is right, and that all who differ from him are 
wrong. 

But do not misunderstand me here. I do not 
say so much in relation to all the thousand matters 
that divide Christians into sects ; for questions of 
church government, and christian rites, and philo- 
sophical speculations, and most other matters, about 
which Christians contend, are of altogether minor 
importance. I speak simply, with reference to the 
great question, in which the best, and eternal in- 
terests of every one of our race is individually in- 
volved, the method hy which ueare to secure future 
happiness after death. This is the point, where I 
claim that every man can know what the Bible 
teaches, and know that all who differ from him are 
wrong. 

When we speak of knowing what the Bible 
teaches on this point, and of being sure that we 
are right, and that all who differ are wrong, we 
are to be understood, as we are in using such lan- 
guage about all other matters. What do we mean, 
when we say, that we know that a man of here- 
tofore strict integrity, will not lie in a certain case ; 
or when we say, we know a certain event has 
transpired, when we have the testimony of a cred- 



DIFFICULTIES OF RELIGION. HI 

ible eye witness ; or when we say we know^ that 
there will be worship in a certain church, on a 
coming Sabbath, where worship always has been 
attended ? We simply mean, that there is so much 
evidence in favor of these assertions, that it would 
be folly to act as if they were not true, although it 
is possible, that the honest man may waver in un- 
tried temptation, or the credible eye witness may 
have somehow been deceived, or some accident 
may prevent worship, at the customary time and 
place. 

I claim, therefore, that we can know what the 
Bible teaches, in regard to the way of future hap- 
piness, and the evils of neglecting this way, just as 
much as we can know anything. We can find so 
much evidence for the safety of one way, and so 
little evidence to counter-balance it, that it would 
be the extreme of folly, to act on a contrary sup- 
position. 

In examining all the systems of religion that 
have ever existed, we find their requisitions to be of 
two general classes, either demanding a certain 
character of mankind, or else, exacting certain po- 
sitive external performances^ irrespective of char- 
acter. Among the heathen, character has not been 
demanded, as the preparation for future safety 
and happiness. The demands of their religion 
have been sacrifices, rites, ablutions, tortures and 
ceremonies. Among Mahometans, prayers, out- 
ward acknowledgments, abstinence from certain 
indulgences, and other forms of outward service, 
are the appointed methods of securing eternal hap» 



l%2 LETTERS ON THE 

piness. With a large part of the Romish church, 
acts of self-denial, penances, and compliance with 
certain forms, that constitute a union with the 
mother church, are deemed the mode of securing 
eternal hfe. 

But with most protestants, who profess to re- 
ceive the Bible as the only rule of faith and prac- 
tise, character is supposed to be that which decides 
the condition of mankind after death. Between 
you and me there is no difference on this point ; the 
only question is, what character is it, which the Bi- 
ble decides to be the indispensable pre-requisite to 
eternal life. 

Before appealing to the Bible, it will aid in the 
inquiry, to ascertain definitely, what it is, that con- 
stitutes human character. Of course the inquiry 
relates to what pertains to moral character, or that 
which is the subject of praise and blame, reward 
and punishment. Intellectual and physical char- 
acteristics, therefore, are left out of consideration. 

It may be well first, to notice some things that 
are not regarded, in forming estimates of charac- 
ter. Among these may be mentioned mere exter- 
nal actions, without regard to the motives. It is 
true, that in many cases, motives can be learned, 
only by external actions. But men can, and do, 
arrive in process of time, to the motives that influ- 
ence actions, and it is these motives, that determine 
the nature of actions and character. For exam- 
ple, a man may be seen often giving to relieve the 
wants of the suffering. It may be, that there is no 
opportunity afforded of learning the motives that 



DIFFICULTIES OF RELIGION, 113 

influence him, and in such cases, Christian charity 
demands that these be considered as benevolent 
actions. But a course of long observation, may at 
last decide, that the man is habitually penurious 
and cold hearted, and that in all the instances in 
which he appears liberal and charitable, it is done, 
merely as a matter of ostentation, to gain the 
praise of eye witnesses. As soon as the evidence 
of this is clear, the actions alone are not presented, 
as proof of the man's character ; his motives are 
taken into consideration, and his character is deter- 
mined by them. It may then be stated as a gen- 
eral fact, that men do not seek for mere external 
actions, as the evidence upon which to form their 
estimates of character, but always take into con- 
sideration, so far as they can be learned, the motives 
from which these actions spring. 

Another particular which is not taken into ac- 
count, in forming estimates of character, is the rel- 
ative proportion of good and bad actions. If one 
man violates truth, once in a hundred times, and 
speaks the truth the remaining ninety-nine times, 
and another man violates it once in ten times, and 
regards the truth the remaining nine times, we do 
not find, that men would call one ten times more 
veracious than the other. So also, if a man cheats 
once in a given number, and is honest in all other 
cases, the proportion of honest and dishonest acts, 
is not brought into consideration, in determining 
his character. A single deliberate falsehood, or a 
single act of dishonesty, will sometimes so fix a 
10* 



1 14 LETTERS ON THE 

man's character, that no amount of past good ac- 
tions of a contrary character, will alter this de- 
cision. Mankind in forming estimates of charac- 
ter, never keep any such accounts of debt and 
credit, or regulate their respect and esteem, by the 
proportionate number of times in which the good 
exceeds the evil. 

But the following are the particulars, which are 
always objects of regard, in judging of human 
character among mankind. First, natural dispo- 
sition, and constitutional peculiarities. 

There can be no doubt as to the fact, that men 
are differently endowed, as it respects constitution- 
al traits. Some are naturally gentle and placid, 
others are irritable and petulant. Some are pli- 
ant and volatile, others are obstinate and persever- 
ing. Some are naturally full of generous impulses, 
others are phlegmatic and cold hearted. Some are 
serious, quiet and contemplative, others are full of 
spirits, and have a strong love of humor and merri- 
ment. Some are naturally sympathetic and be- 
nevolent, others are hard hearted and selfish. 
Some have a natural tendency to concealment and 
art, others are naturally frank and sincere. How- 
ever much influence may be ascribed to circum- 
stances and education, in exciting, or modifying 
these peculiarities, none will deny, that at least a 
portion of them, are owing to the original mental 
constitution. In estimating a man's character, 
these peculiarities always come into consideration. 
In describing a character, we say, such a man is 



DIFFICULTIES OF RELIGION. 115 

*' naturally very amiable," or he is " constitutionally 
irritable and passionate," and various other expres- 
sions of this kind. Whatever theories men may 
have on this subject, they universally talk, and feel, 
and act, on this assumption of constitutional dif- 
ferences. 

Another test of character is a marHs moral prin- 
ciples in resisting temptation, as learned by experi- 
ence and testimony, 

A man, v^^ho, in all the ordinary circumstances 
of trial, habitually speaks the truth, is called a man 
of veracity. A man vrho uniformly is just, and 
fair in all his dealings, is called an honest man. A 
man v^^ho habitually regulates his appetites by the 
rules of temperance is called a temperate man. 
And thus, with other duties. There is no estimate 
made, of the number of times in which a man fails, 
compared with the number of times in which he 
succeeds, in following the rules of duty, but the 
inquiry is, whether he has a force of principle and 
habit, that enables him to maintain a consistent 
course, in certain duties, so that in these respects, 
he may be expected in all cases, to meet and over- 
come the ordinary temptations of life. 

The strength of a man's moral principles is 
tested, by the amount of temptation which experi- 
ence proves he can withstand. If, with only the 
ordinary temptations to falsehood and dishonesty, 
a man is found to falter, he is regarded as one, 
whose principles are so weak that he cannot be 
trusted. And sometimes a single instance of a 



116 LETTERS ON THE 

flagrant kind, may fix his character through a whole 
community. There are cases, however, in which 
a single act, may not be regarded as the index of 
a man's character. If a person through a course 
of years, has shown himself habitually honest and 
veracious, in all the ordinary temptations of hfe, 
and is brought into sudden and uncommonly pow 
erful temptation, his failure in such a trial, will not 
entirely vacate past established character. He 
will still be regarded as one, who has principle 
enough to resist all ordinary temptation, but not as 
one, whose principles are strong enough to meet 
unusual and great temptations. On the contrary, 
a man who passes unusual and great trials, with 
unfaltering rectitude, is regarded as a person of 
high moral principle, and the strength of his prin- 
ciples is estimated by the amount of temptation, 
which experience shows he can encounter and 
overcome. 

It thus appears, that in judging of the strength, 
or excellence of a man's principles, mankind es- 
timate them, not by the proportionate number of 
good and evil actions they observe, but by the uni- 
formity of adherence to the rules of rectitude, and 
by the amount of temptation, which experience 
shows can be resisted and overcome. 

But it will be found that men gain a character 
for strength of moral principle in one respect, while 
in other particulars they are deficient. For in- 
stance, some are regarded as men of honor and 
honesty who are intemperate. Others are strictly 



DIFFICULTIES OF RELIGION. 117 

temperate who are dishonest. Some are persons 
whose word may be impUcitly trusted, who were 
never known to He or deceive, and yet are extrava- 
gant and hcentious. Some are strict in integrity 
in all business matters, and violate their domestic 
duties. Character is judged of then, not only by 
the strength of a man's principles, but by the num- 
her of particulars in which he habitually regulates 
his conduct by the rules of rectitude. 

Another thing which is considered in estimating 
character is the nature of a marCs principles, or his 
intellectual views of what is right and wrong. 

Mankind vary in their notions of rectitude and 
duty. What one man regards as right, another 
thinks is wrong. What some esteem paramount 
duties, others set aside as useless or evil. There 
are some duties so very clear and obvious, such for 
instance as the obligations of honesty and veracity, 
that men generally agree respecting them, for all 
men can readily perceive that society cannot exist 
except by enforcing these duties. But on almost all 
questions of duty, there are diversities of opinion, 
as well as diversities of practice. Of course in 
judging of a man's character some reference is al- 
ways had to his own notions of right and wrong. 
If a man is brought up to believe that the Sabbath 
is not a consecrated day, as some religious sects 
maintain, his violation of what others deem duties 
in regard to it, is very differently estimated, from 
what it would be, did he violate his own principles. 
When a man is found guilty of a violation of some 



118 LETTERS ON THET 

duty, it is always esteemed a palliation, if it be 
&hown that his education or his principles led him 
fo regard the act as lawful and right. Though 
believing an action to be right does not make it sOy 
yet a voluntary sacrifice of conscience and ac- 
knowledged duty, is regarded very differently from 
the aberations occasioned by false principles^ 
Men, therefore, always modify their views of a 
man's character by his particular notions of duty. 
They find out what his principles are, and how 
strictly he conforms to them, and then form their 
estimate. 

The last thing to be mentioned as entering into 
our estimate of human character, is the predomi- 
nant interest or ruling passion of the mind, or what 
metaphysicians would call the governing purpose. 

Some men it will be found are devoted to the 
pursuit of pleasure, so that the gratifications of 
sense are chiefly sought, and all other pursuits are 
subordinate. Others are supremely devoted to 
amassing wealth ; others are as eager in the pur- 
suit of power ; others are seeking fame and honor 
as the engrossing object ; others are devoted to pro- 
jects for promoting human happiness ; and others 
are devoted to the love and service of their Ma- 
ker. According as one or the other of these ob- 
jects obtain the control of the mind, men are de- 
nominated sensual, or avaricious, or ambitious, or 
benevolent, or pious. That the human mind is 
often under the supreme control of son^e ruling 
passion no one will deny, Th^t thede§ireofpo\v- 



DIFFICULTIES OP RELIGION. HO 

el' and human estimation was the ruling passion of 
Bonaparte, that the desire of promoting human 
happiness was the ruling passion of Howard, that 
some are often absorbed by affection to a beloved 
object, that others are slaves to a desire for wealth 
and distinction, none who have read the history of 
mankind and mingled with the world can deny. 

The peculiarity of such a controling principle is, 
that it takes the lead of all other interests, so that 
any thing else which comes in competition, eventu- 
ally yields. There may be seasons when other 
objects occupy the mind, and opposing interests 
may sometimes seem for a while to gain the as- 
cendency, but in the final result the dominant pas- 
sion will always be found to maintain its superior 
control. The ambitious man may sometimes yield 
for a season to the dictates of conscience or the 
calls of affection, the avaricious man may some- 
times yield to the claims of pity, the man of pleas- 
ure may for a time engage in more elevated pur- 
suits, but the final bent and current of interest and 
effort will eventually follow the real governing 
purpose of the mind. 

Very frequently this controling interest is de- 
termined by the natural constitutional tendencies, 
but it is as often found to be the result of circum- 
stances, or of education, or of voluntary efforts at 
self government. Some minds seem destitute of 
any such particular leading principle. They seem 
to have their interests and efforts regulated more 
by circumstances than by any peculiarity of char- 



120 LETTERS ON THE 

acter, sometimes being engrossed by one interest^ 
and sometimes by another, and never manifesting 
any controling tendency of mind. And yet it will 
be found that such minds, often by circumstances 
or by voluntaiy efforts, acquire such a controling 
principle. For example, a child grows up without 
exhibiting any particular tendency of this kind. 
He is interested in whatever chances to be pre- 
sented to his attention. But he is thrown into a 
circle in which the desire for military glory is 
awakened and stimulated ; it is constantly increas- 
ed by certain influences, until at last it becomes 
the all-absorbing passion for life. 

But the most interesting fact in relation to this 
peculiarity is, that the master passion of the mind 
is susceptible of change, and that this change may 
be produced, by the voluntary efforts of the individ- 
ual himself 

An example of this kind is recorded as authentic 
by, Foster, in his Essays. A young man of for- 
tune, through his early career was engrossed by 
the pursuit of pleasure, until in supplying the grati- 
fications of sense, his estate was squandered and 
himself reduced to beggary. One day as he was 
standing on an eminence overlooking his lost es- 
tate, he formed a sudden and firm determination 
to regain it. He commenced a life of labor and 
strict economy, and persevered in his course until 
avarice became his ruling passion, and he died a 
wealthy miser. Here a single momentary deter- 
mination, followed up by corresponding action 



DIFFICULTIES OF RELIGION. 121 

changed entirely and for life, the whole current of 
his wishes, hopes, plans, and thoughts. He was 
transformed from a reckless, thoughtless spend- 
thrift, to a calculating, industrious miser. Such 
sudden and entire changes of character, though not 
perhaps as marked, I have witnessed repeatedly in 
my own limited sphere of observation, and you 
probably have known such cases yourself. 

It will not, I presume, be disputed by any one, 
that the ruling passion of the mind is one of the in- 
gredients that is taken into consideration in esti- 
mating character. 

These four particulars, I believe, include all that 
is ever regarded as constituting moral character, 
viz : constitutional peculiarities ; the strength and 
extent of principles as learned by experience ; the 
nature of a man's principles, or his intellectual views 
of what is right and wrong ; and the leading inter- 
est or governing purpose of the mind. Habits re- 
fer to the ease or difficulty of any course of feeling 
or action, caused by repetition, and of course are 
included in the above particulars. 

I do not wish to proceed any farther till it ap- 
pears whether we agree so far. The question un- 
der consideration is, what is that character which 
is revealed as indispensable to future eternal happi- 
ness ? As a preliminary, we must first determine 
what it is that is regarded as constituting human 
character, in order to learn what it is that can be 
made the subject of divine legislation. Will you 
11 



122 LETTERS. 

examine what I have written, and see if there is 
anything included in human character that could 
be made the subject of legislation, which I have not 
herein specified and described. 

Yours, &c. 



Mr. 



LETTER IX. 

My Dear Sir, 

It seems we agree that character is that wliich 
is to decide our destiny after death, and that 
the particulars I have specified, include all that ever 
are regarded in forming an estimate of character 
among mankind, and all that can be made a sub- 
ject of divine legislation. 

We approach then to the point for v^hich v^e 
started, — does the Bible decide what character is 
indispensable to future safety, so clearly that we can 
know that we are right, and that all who differ from 
us are wrong ? 

Before appealing to the Bible, it is necessary to 
bear in mind one important distinction, and that is, 
the diflference between what is revealed as a i^ule 
of duty, and what is revealed as the indispensable 
pre-requisite to eternal safety and happiness. 

We find the Bible contains strict and universal 
rules on all points of moral and religious duty. 
The world is filled with the jarring opinions of short- 
sighted men, as to what is right and what is wrong, 



124 LETTERS ON THE 

and amid them all, the Bible comes forward with 
its clear and unerring rules of rectitude, and strictly 
forbids every sin, and enjoins every moral and re- 
ligious duty. But the question as to what God de- 
cides to be right and enjoins, and what he declares 
to be wrong and forbids, is a very different question 
from the one which inquires the method of securing 
eternal happiness. No human being ever did or 
ever will, fulfil all the duties enjoined in the Bible, 
and no one could ever hope to secure future safe- 
ty by such a measure of conformity. Perfect, in- 
variable, universal conformity to all the rules of du- 
ty recorded in the Bible, every man can know is not 
the condition of eternal life. 

But the Bible does teach that there is a method 
of gaining endless happiness, and we agree that a 
certain character, is made the indispensable condi- 
tion. 

Character, it has been allowed is not determined 
by simple external actions without regard to the 
motives, nor by any relative proportion of good 
deeds when compared with the evil. But it is 
made up and judged of, by constitutional pecuhari- 
ties, by the strength and extent of moral principles, 
by the intellectual views of right and wrong, and 
by the leading interest or governing purpose of the 
mind. 

To which then of these four particulars does di- 
vine legislation refer, in teaching us how to gain 
eternal life ? Will you take the Bible and exa- 
mine for yourself ? In the first place, does it teach 



DIFFICULTIES OF RELIGION. 125 

that any particular trait or combination of traits, in 
the original mental constitution is made the term 
of salvation ? Is it any where taught that a man 
must have a naturally amiable disposition, or a 
calm temperament, or a pliant disposition, or any- 
thing which depends solely upon the original for- 
mation of the mind, and for which we are no more 
responsible, (except for its proper regulation,) than 
we are for the color of the eyes or the hair. I 
think you will allow that we may know that no 
such terms of eternal safety are proposed in the 
Bible. 

The next thing which is included in character is 
the strength of a man's principles, and the number 
of particulars in which he manifests strength of 
moral principle. Here is the place where difficul- 
ties are most likely to occur, and it may not be in- 
expedient again to bring to mind, that the question 
is not, what are the moral duties which the Bible 
enjoins, nor what it is that constitutes a person just 
and honest and veracious, nor what is necessary to 
make a man a good husband, father, or citizen, nor 
what entitles him to be called benevolent and vir- 
tuous in the common acceptation of those terms,. 
But the question is, what is it in character, which is 
revealed as the indispensable pre-requisite to our 
eternal well-being, so that if we secure it we are 
safe, and if we fail we are lost forever. 

I here take it for granted that you do not ques- 
tion the fact that the Bible teaches that some of 
our race are to be forever happy, and others to be 
11* 



126 LETTERS ON THE 

forever miserable in the future state, and that our 
inquiry is restricted simply to the terms of safety 
and happiness. 

Now on this matter there must be something 
exact and specific, or else it amounts to noth- 
ing. If our eternal safety depends upon a cer- 
tain strength of principle in resisting temptation, or 
on the particular number of duties in which we at- 
tain a certain strength of principle, then we must 
know what this amount is, or the way of safety is 
not made known. For if no person is saved by 
universal and perfect obedience, and some are lost 
forever, for not reaching the required point which 
is short of perfection, then the place of safety must 
be revealed, or we know nothing to any purpose. 

If a physician prescribed a remedy, the efficacy 
of which depended on taking not the whole, but a 
certain part, and if taking less than the part de- 
manded, was certain death, what should we say of 
a prescription directing the ingredients, and neg- 
lecting to state the quantity to be taken ? In like 
manner, if perfect virtue is not the term of salva- 
tion, and yet a certain number of wicked actions 
will ruin the soul forever, we are entirely without 
the means of safety, unless we are told where is 
the point of excellence which we must attain in or- 
der to be safe. So that unless the Bible teaches 
how far we may come short of universal obedience, 
and yet be safe, then the strength of a man's prin- 
ciples, and the number of duties in which he ex- 
hibits such strength of principle, are not the sub- 



DIFFICULTIES OF RELIGION. 127 

jects of legislation in directing how to obtain eter- 
nal life. 

Will you examine the Bible on this point, and 
tell me if there is a single passage in which we are 
taught how far we may fall short of perfect obedi- 
ence, and in how many respects we must have 
strict, unwavering strength of principle, in order to 
secure eternal life ? Does the Bible teach that if a 
man can resist a certain amount of temptation, in 
so many given particulars, he shall be saved, and if 
he fall short he shall be lost ? 

We are commanded in the Bible to " be perfect, 
even as our Father who is in Heaven is perfect ;" 
we have the rules of duty in all their full extent and 
minutiae, and I have never yet met an exception, 
where we are told that any thing less than perfec- 
tion in each and all particulars is required. 

Will you examine the Bible then and see if you 
cannot say that you can hnow^ (as certainly as 
you know any thing on which the practical ques- 
tions of this life turn,) that the Bible does not point 
out either perfection of moral principles and prac- 
tice, or any definite given amount that is short of 
perfection, as the terms of eternal life ? If you al- 
low this, then it is not this ingredient of human 
character which is made the subject of legislation, 
in directing mankind as to what they must do to 
be saved. 

Take then the next item that enters into the es- 
timate of human character, a man's intellectual 
views of duty, or his particular notions as to what 



128 LETTERS ON THE 

is right and wrong. Is it any where taught, that 
perfect accuracy and consistency in this matter is 
the indispensable means of future safety ; or, if 
this is- not required, is any limited amount of cor- 
rectness and accuracy in this particular, indispen- 
sable to salvation ? I think you will readily allow 
that we can know, that these are not the terms of 
future safety. 

The only point of character that now remains, 
is the leading desire or governing purpose of mind. 
Of course, if there is any thing that pertains to 
moral character which is the subject of divine le- 
gislation, in reference to our future well being, it 
must be this, unless there has been some mistake, 
either in determining what it is that constitutes hu- 
man character, or else in the investigation which 
shut out all the other particulars. 

Now, before referring to the Bible, let us in- 
quire for a moment what would seem most ration- 
al and probable, from what we know of mind and 
its powers and tendencies, on the supposition that 
God is such a being as the Bible represents him, 
wise, benevolent, and just. We should, in the first 
place, expect him to demand nothing but what is 
in the power of all to perform. This is necessary 
to consistency with both his justice and benevo- 
lence. 

Next, we should suppose he would require that 
which would be most likely to promote harmony, 
unity of action, benevolence, equity, and happi- 
ness in his universal family. 



DIFFICULTIES OF RELIGION. 129 

We find the constitution of mind to be such, that 
every being is intimately connected with other be- 
ings, so that no one can act independently for his 
own wishes and interests, without invading the hap- 
piness of others. 

We find also that the interests and wishes of one 
mind constantly clash with those of another, so that 
one mind is continually under the necessity either 
of giving up its own plans and desires, or of securing 
them by demanding such a sacrifice from others. 
Children have to give up to each other in the nurse- 
ry — pupils in the school room — men of business in 
the mart of competition — aspirants for fame — com- 
batants for power ; even the pursuit of benevolent 
enterprises involves clashing plans and opposing 
views of what is right and best. 

In a family on earth, we find that strong affection 
towards parents who are wise and good, and the 
submission of the will of the children to them, is the 
sure and only method of securing harmony, love, 
and unity of action ; nor can we, when clashing in- 
terests meet, devise any other method of safety but 
to secure some controling mind, that all the rest shall 
so love or fear as to yield to its superior wisdom 
and power. 

From all then, that we know of mind and its re- 
lations, by observation and experience, we should 
say that in the great universe of mind, the most ra- 
tional and probable method of securing harmony 
and benevolent feelings and actions, would be to 
have all minds so united to the great Creator and 



130 LETTERS ON THE 

Father of all, as that conformity to his wishes shall 
be the leading desire of all ; while on his part, he 
shall disclose all those rules of feeling and action 
which his perfect wisdom and benevolence, per- 
ceives to be for the best interests of the whole. 
We all know how easy, how delightful it is to give 
up our wishes and plans to an object of endeared 
affection. It often happens here on earth, that 
minds are so closely united in affection, that it is 
pleasanter to secure the wishes of the being loved 
than to accomphsh our own. 

If it were possible, then, to inspire such affection 
in all dependent minds for the Creator, that his 
will would be the will of all, and the desire to please 
Him, the ruling passion of all minds, every occasion 
for clashing, and collision, would cease, and the 
whole universe would be united in harmony of 
feeling and action. 

Look, now, into the Bible and see what is the 
character of those who are described as the heirs 
of heaven. Look at the characters of Abraham, 
David, Peter, John, and Paul. Read their writings 
and tell me what appears to be their ruHng passion, 
their first interest, their controling purpose. We 
do not find that their constitutional traits were 
changed. We do not find that their intellectual 
views of right and wrong were all strictly correct, 
for we find cases in which they strongly differed 
in opinion. We do not find that they were free 
from great faults. We do not find they were 
saved because they attained a certain strength of 
principle, in a certain number of particulars, in 
performing moral duties. 



DIFFICULTIES OF RELIGION. 131 

Look, then, at the instructions of our Savior. 
"No man can serve tv^^o masters" — "Ye cannot 
serve God and Mammon" — " Seek ye first the 
kingdom of God and his righteousness" — " He that 
loveth father or mother more than me is not wor- 
thy of me, and he that loveth son or daughter more 
than me, is not worthy of me." I will not go into 
farther particulars. I only ask you to examine for 
yourself, and see if you cannot decide to your own 
satisfaction, that when a man gives up pursuing the 
enjoyments of this world as his chief good, and de- 
votes his heart to the love and service of God, that 
he will be saved through the efficacy of the atoning 
sacrifice of Christ, so that with imperfect obedience 
he can be accepted, and made happy forever. 

I leave the matter here to your own investiga- 
tion and reflection. 

Your friend, &c. 



LETTER X. 

My Dear Sir, 

I thank you for the candid acknowledgment 
that the views I present seem more rational and 
consistent than you expected, and I feel still more 
gratified by the indication your letter affords that 
you have bestowed so much serious attention on 
the subject, and have so faithfully examined the 
"only sure word of testimony" to learn for your- 
self what it teaches. 

Whatever confidence I may feel in the correct- 
ness of my own views, my hope of securing similar 
views on your part, and the happy results which 
flow from them, rests not so much on my ability to 
advocate and explain, as on the light and power of 
truth which the Bible contains, and which a daily, 
candid and prayerful study of it will secure. This 
is what I would urge upon you as reasonable, con- 
sistent, dignified, and a most solemn obligation. For 
what is more reasonable than that such erring and 
dependent beings as we are, should seek to know 
whether we have a guide from our Maker and what 



DIFFICULTIES OF RELIGION. VS'S 

its instructions are. What is more consistent 
with the character of an intelligent and enlighten- 
ed intellect? What is more dignified or more 
obligatory? And while, as creatures of a day, 
we are forming our characters and deciding our 
interests for eternity, what more appropriate, ra- 
tional, and sacred a duty than to supplicate the aid 
and guidance of the Father of our spirits, who is the 
source of light and truth, and who promises to 
guide into all truth those that thus seek his aid. 

I will now attempt, as you request, to give you 
my views on the points you present as matters of 
difficulty. 

In regard to the first, the very great variety of 
requisitions you find in the Bible as terms of salva- 
tion, and many of them diverse in their character. 
You say you took the New Testament and began 
with the teachings of the Savior, and found it to 
consist of precepts inculcating meekness, mercy, 
pureness, forgiveness to enemies, chastity, unos- 
tentatious alms-giving, prayer, and most of the 
important and difficult moral duties toward our 
fellow men, and concluding with the declaration 
that he that heareth and doeth these things shall 
be saved, and that he that doeth them not shall per- 
ish. You then read of the day of judgment, and 
find men acquitted or condemned for their good or 
evil actions. 

You find that we are in many passages expressly 

told we shall be judged, at the last day, for our 

words and deeds. Then, again, we are told that to 

see the kingdom of heaven we " must be born 

12 



134 LETTERS ON THE 

again ;" then to " repent and be converted, that 
our sins may be blotted out ;" then we are told 
that " w'lthoutfaith it is impossible to please God ;" 
then, again, " without lioliness no man shall see the 
Lord ;" then, again, " believe on the Lord Jesus 
Christ and thou shalt be saved." Then "repent- 
ance towards God, and faith in the Lord Jesus 
Christ" are enjoined ; then we are required to 
" repent and be baptized ;" and in addition to what 
the Bible urges, you add the forms of expression 
used by ministers of religion, such as to " come to 
Christ," to " submit to God," and other such ex- 
pressions. 

I know of no view of the subject but the one I 
deem the right one, that reconciles all these differ- 
ent modes of expression, so as to make them con- 
sistent. The following will exhibit how, on the 
view I here present, they all may be readily made 
consistent and harmonious. 

A distinction that/I have pointed out, very speed- 
ily obviates many difficulties ; and that is, between 
what is demanded as indispensable to salvation, 
and what is required as a duty. This distinction, 
with the common sense mode of interpreting lan- 
guage, makes the matter very plain to me. 

I will first give an illustration of the common 
sense use and interpretation of language that will 
best illustrate my idea. 

A son has become disobedient and rebellious, 
refuses to submit to the rules of the family, dislikes 
his father for the restraint imposed, distrusts his 



DIFFICULTIES OF RELIGION. 135 

judgment, questions his rectitude, and the wisdom 
and propriety of his family regulations ; he finally 
forsakes his home, becomes reckless and abandon- 
ed, is indolent, ill tempered, licentious, profane, and 
the follower of every evil way ; an object of uni- 
versal contempt, pity, and reprehension. 

At last he comes under good influences, sees, 
and properly feels the folly of his course, makes up 
his mind to return to his home and submit himself 
to the laws and authority of his father, sees the 
folly and wickedness of his past course, laments 
his ingratitude, and the injury done to his father, 
feels the propriety, wisdom, and goodness of his 
regulations, comes home, is forgiven, and com- 
mences a course of virtuous industry, and obedi- 
ence to all family regulations. Some of his bad 
habits yet cling to him, but he strives against 
them, and is constantly gaining in the power of self 
control. 

Now in speaking of such a son, and of his change, 
all these expressions would be used to indicate the 
same thing. " He is become a new man ;" " he is 
a new creature ;" " he has repented and returned ;" 
" he has submitted to his father ;" " he has become 
an obedient son ;" he has " turned from the evil of 
his ways ;" or, to use the scripture term, meaning 
the same thing, he is " converted^ He now has 
confidence, (or faith) in his father ; he now " be- 
lieves in what his father said ;" " his actions are 
proof of his repentance ;" " by his works he shows 
what he feels and believes ;" " he is forgiven and 
treated like a good man," (that is, he h justified by 



136 LETTERS ON THE 

faith evinced by his works, or he is treated Hke a 
just man,) he is "justified by faith, and justified by 
works, which are the fruits of faith;" "he is saved 
from ruin ;" " he has escaped condemnation," and 
similar expressions. 

Now the question might here arise, what is it 
for which he is forgiven and justified ? Is it for his 
good works ? Is it for his good feehngs ? Is it 
for his good intentions ? I say it is for all ; but 
the commencement of the result was that change 
in his mind, which was the efficient cause of all the 
rest. It was the determination made by himself, 
and carried out into action, to become an obedient 
and dutiful son, and this and its effects are express- 
ed by all these various methods. 

To return now to the case in hand. You will 
find in the Bible that feelings, words, and actions, 
all are required, but that there is something which 
is an indispensable principle, from which all the 
rest are expected to flow, and which is often called 
by the name of these fruits. 

We are all required to give up the pursuit of 
worldly plans or pleasures, as the engrossing object 
of life, and to choose God as our portion, and his 
service as our business, and his will as our guide. 
And w^hen we have done this, we shall then, in 
consequence, love and appreciate his character, 
admire and reverence his laws, repent of our past 
neglect and disobedience, and " bring forth fruits 
meet for repentance." When such a change in 
the mind takes place, and is carried out into action, 
then we are new creatures, born again, regenera- 
ted, and, as all our powers are consecrated to the 



DIFFICtJLTIES OF RELIGION. 137 

service of God, it is proper to say we have that 
"holinesss without which no man shall seethe 
Lord." 

It seems to me if you will re-examine the Bible 
with this view of the subject, you can make all 
parts of it harmonious. Take, for example, Christ's 
sermon on the mount. There are the rules of the 
family of our heavenly Father, and there also we 
are told " no man can serve two masters," " ye 
cannot serve God and mammon," " seek first the 
kingdom of God and his righteousness." That is, 
" give up the pursuit of the world and its vanities, 
as the chief good, take God as your master, and 
these are the rules he gives you to obey." 

As you go on still farther, you find exhortations 
to repentance ; (that is, to that state of mind of 
which repentance is one part,) to believe on 
the Lord Jesus Christ, that is, to put such con- 
fidence in his character, authority, and laws, as to 
obey them. You are told, "ye must be born 
again," or become a new man, by giving up what 
most men follow as the chief good, and taking an 
entirely new pursuit, involving new feelings, inter- 
ests, and actions. And when you come to the pas- 
sage, " he that believeth and is baptized shall be 
saved, and he that believeth not shall be damned," 
you have a full illustration of this method of inter- 
preting scripture. 

It is belief, or such confidence in Christ as a 

teacher and Savior, and such a determination to 

obey, as produces appropriate actions, which is the 

indispensable condition. Baptism is the mode of 

12* 



138 LETTERS ON THE 

avowing publicly this faith, and it is taken for 
granted that as it is required, it will always attend 
such practical belief. Whoever does these two 
things, one the essential and the other the attend- 
ant, is saved. But who is damned ? He that he- 
lieveth not. The rite'\s omitted here, for it is a non- 
essential to salvation, though it is a precept of duty. 

Now you often find the fruits or effects of this 
change of character put as its name, and thus 
promises are made of salvation to the meek, 
the peace makers, the pure, the just ; not that 
mere acts of justice, meekness, and purity will save 
a man, without the required state of mind, but 
they are put as the names or indications of that 
character which fits a man for heaven. 

You proceed to state another view of the subject 
that presents itself to your mind, and ask my views 
upon it ; namely, that God has revealed in the 
Bible all the various moral duties we owe to our- 
selves and to our fellow men ; that the love he re- 
quires is merely obedience to these commands, as 
we read expressly " this is the love of OocZ, that ye 
keep his commandments T According to this, the 
man who comes the nearest to this perfect pattern 
is the best Christian, and gives the best evidence 
of love to his Creator. 

In reply, I remark that this position seems to me 
to involve many insuperable difficulties. 

In the first place, it makes a man's future eter- 
nal happiness depend more upon his constitu- 
tional temperament, than upon his virtuous efforts. 
For example, among the commands of religion we 



DIFFICULTIES OF RELIGION. 139 

find anger forbidden, we find meekness enjoined, 
fi^rgiveness of injuries, and strict government of 
the tongue, so as never to render railing for railing. 
Now here is one man born with quick sensibilities 
to injury, very excitable, and with strong feelings. 
He goes into the jarring elements of society, meets 
the injustice, irritation, misrepresentation, and vex- 
atious trials to which such a mind is constantly 
exposed. He is constantly irritated and excited, 
his strong passions demand constant government, 
his impetuosity leads him to say and do a thousand 
things that provoke retaliation and temptations to 
farther anger. Amid all these difficulties he makes 
great efforts at self government, and actually suc- 
ceeds, thousands of times, in governing his temper 
and his tongue, and yet he often fails. 

Another man is born with a phlegmatic temper- 
ament, with obtuse sensibilities, and with a quiet 
and equable temper. He gives small occasion of 
provocation, and when he is subjected to things 
that are irritating and provoking to minds of quick 
sensibilities, his obtuseness of feeling protects him 
like a snail in its shell. He passes through life, and 
scarce ever makes any effort at self control, or 
gains any habits at self governm.ent, because he 
seldom has any occasion to form them. Now on 
the rule of trial you present, the man of quick and 
generous feeling, though he has made a thousand 
fold more efforts to be virtuous than the man of a 
colder temperament, yet as to real actions, has act- 
ually failed oftener. He probably has been in a 
passion and spoken hastily and in anger a thou- 



140 LETTERS ON THE 

sand times more frequently than the other man, 
Now is it not the dictate of justice, that the man 
who has made the most virtuous efforts, and has 
succeeded most in vanquishing temptations, de- 
serves the most reward ? And yet by the view 
you propose, each man is rewarded just according 
simply to his actions ^ and not according to his vir- 
tuous efforts. For the rule is, not to be angry, not 
to rail with the tongue, not to allow a spirit of re- 
venge ; and if we are to be tried by this rule, then 
it is actions and not virtuous efforts that are to be 
brought to the test. And it is the number of ac- 
tions, also, that is to be considered. 

A second difficulty is, that this view presents no 
rule for determining what is the indispensable 
method of securing salvation. Here are multi- 
tudes of strict requisitions laid down in the Bible, 
extending to the thoughts, feelings, habits, words, 
and actions, of all mankind, in all situations and 
relations. In all these we are required to " be 
perfect, even as our Father who is in heaven is 
perfect." No one pretends that any human being 
ever did, or ever will attain to this standard of 
perfection ; the question then arises, " where is 
the point which, if we attain v/e are saved, and if 
we fall short we are lost ?" The Bible is silent 
here. It lays down its strict rules, and gives no in- 
timation how many times we may fail, and yet 
escape the penalties of disobedience. The requi- 
sitions say, " do this and thou shalt live ;" but it 
does not add how many times we may fail and 
yet live. 



DIFFICULTIES OF RELIGION. 141 

The Bible certainly does divide mankind, both 
in this world and in a future state, into two classes, 
and into only two ; saints and sinners, the right- 
eous and the wicked, the holy and the unholy, the 
children of the world and the children of God. It 
shows that there are but two worlds to which our 
race is hastening ; one holy and happy, the other 
guilty and miserable. Of any middle state of pur- 
gatory, it not only gives no sign, but it utterly dis- 
countenances the idea. 

Now if men are to be judged by their obedi- 
ence to the laws of rectitude revealed in the Bible, 
where is the dividing line to sweep ? Is it to be 
so many good deeds and so many bad — a regular 
system of book-keeping of debt and credit ? You 
will find this in the legends of the Romish church, 
where some exceed the appointed demand, and 
lay up good works to help the deficiencies of oth- 
ers ; and where a purgatory is invented, to help 
out, by penal inflictions in a middle state, what is 
not effected here. But the Bible gives you no aid 
in this way. It reveals all its pure and perfect 
rules, and never releases from obligation in a 
single case ; nor does it pretend to draw a line of 
demarkation that will place all men in two classes 
on the ground of good works. 

Afiother objection to this view you propose, is, 
that it is opposed by all those parts of the Bible 
which indicate that men undergo a sudden change 
of character. Now if it was the amount of good 
actions that decided a man's preparation for 
heaven, no such sudden change of character would 



142 LETTERS ON THE 

take place. If he is in great arrears, by a long 
course of past sin, time h demanded to make up 
the balance, and an aged sinner is past all hope of 
remedy. But there are multitudes of places in the 
Bible, particularly in the New Testament, where 
men are suddenly changed in their characters, 
and from being called aliens, children of darkness, 
and other similar terms, are changed to children 
of the light, and of the household of God. 

This view is also opposed by all those passages 
that make a certain state of the mind the indispen- 
sable pre-requisite to salvation ; for example, 
" without faith it is impossible to please God," "he 
that believeth not shall be damned," and many 
others of similar import. Now these terms do not 
express a certain amount of good works, but they 
do express a certain state of mind or character. 

Lastly, if you will examine the first part of Ro- 
mans, and the Epistle to the Galatians, you will 
find this view of the subject fully and directly con- 
troverted. Though you will probably find many 
things hard to be understood, in some parts of 
these writings, you will not fail to discover that 
the current of instruction has this as its chief ob- 
ject, to prevent men from trusting to their good 
works, or the conformity of their actions to law, 
and to make them understand that we are to be 
justified by faith, or by that character or state of 
mind which consists in so believing in Jesus Christ, 
as to love him, and make it the business of our lives 
to please him. 

You will find, that this view which you have pre- 



DIFFICULTIES OF RELIGION. 143 

sented, has been equally the resting place of the 
pagan, the Mahomedan, the infidel, the cathohc, 
and that class of moral men among protestants, 
who deny the necessity of regeneration. They all 
trust to their conformity to the rules of rectitude in 
external actions, without reference to the state of 
the heart ; or in the language of sciipture, they seek 
"justification by the works of the law" — instead of 
" justification by faith ;" — or in the language of 
common life, they hope to be saved by their good 
moral life, instead of becoming truly pious. 

And that class of men, who, without any pre- 
tension to religion, maintain a fair exterior, in 
all social and moral duties, sustain their sense 
of safety, very often, by judging of Christians, by 
their own standard, instead of the Bible. They 
point to those men, who claim to be religious men, 
and show their weakness and failings ; their incor- 
rect notions of right and wrong ; their bad habits ; 
their un amiable natural temperament when exposed 
to temptation, and rejoice in their own superior vir- 
tue, and expect to fare at least as well, in a future 
life, as most who profess to have religious principles 
and feelings. Yet, if it be true, that " man looketh 
on the outward appearance, but the Lord looketh 
upon the heart ;" if it be true, " that by the works of 
the law, shall no flesh living be justified ;" if it be 
true, that the contrite Magdalene, and the humble 
publican were justified, when those, whose exter- 
nal conformity to law v/ere condemned ; then a 
time may come, when some of the fairest and 
most upright and honorable before men, who sat- 



144 LETTERS ON THE 

isfy themselves with their own virtues, will " begin 
with shame to take the lowest place ;" while many, 
who, in circumstances of difficulty and trial, have 
had to contend with bad early habits, with incor- 
rect principles of right and wrong, with an unhap- 
py natural temperament, and who, under these 
difficulties and defects, secured but little compla- 
cency from their fellow men, will be called to a 
higher place, by him who has read their hearts ; 
who has daily heard their prayers for help against 
temptations ; perceived their humiliation and deep 
contrition for all the infirmities and wanderings 
from duty, and seen, through all their faltering 
and imperfect course, the sincere desire and con- 
stant effort to serve and please him. 

It is God alone, who knows how to understand 
the effects of false principles, early instilled, which 
pervert the judgment ; of the bias of passion lead- 
ing astray ; of limited and distorted views of 
Christian duty, and all the other allowances to be 
made in deciding the Christian character. The 
world thinks that it is claimed for religious men, 
that they are better than any other men, in all 
matters of external duty. This is not so. All 
that can be claimed is, that they have a principle 
of action, stronger and better than any other ; more 
efficient in producing every good word and work, 
and that all other things being equal, religious men 
would excel those without religion, in every social 
and moral duty. But when the influences of nat- 
ural temperament ; of early education ; of induced 
habits ; of false notions of right and wrong, and 



DIFFICULTIES OF RELIGION. 145 

of all the varied circumstances of temptation and 
trial are to be brought into account, all that can be 
claimed for religion, is, that it makes men better 
than they would be without it ; that it is a rectify- 
ing principle that improves, though in this world, 
it nQYQY perfects the, character. 

The Bible is the standard of perfect rectitude 
in every moral duty. The moral man compares 
his life with it, and takes comfort in thinking how 
much nearer he approaches it, than many men of 
piety ; the religious man compares his life with it, 
to realize his defects, to acknowledge his unwor- 
thiness and to be quickened in new efforts after 
love and obedience, at the thought of the sa- 
crifice by which his deficiencies are atoned for, and 
the love and pity of the Almighty Friend, who can 
bear with, and pardon all his sins, when they are 
confessed with penitence and the sincere intention 
of renewed future efforts at obedience. 
Your friend, &c. 



13 



LETTER XI. 

Dear Sir. 

Your last letter contains an objection which 
is the most commonly urged to the views I have 
presented, and which it is the most difficult to 
answer. You say that there is no reasonable 
ground for dividing all mankind into two classes, 
one that will go to heaven and be happy for- 
ever, while all the rest of the human race, how- 
ever amiable or virtuous they may be, will go to 
everlasting misery. You ask me to look at such 
and such persons, lovely in character, exemplary 
in duties, using their time and influence to promote 
the welfare of society, and blessing with their love 
and care, a family that is growing up under their 
influence, to usefulness and happiness. You then 
point me to others, who are much inferior in char- 
acter and practice, so far as man can discern, and 
yet because, as you say, they go to evening meet- 
ings, and prayer meetings, and support tract distri- 
butions, and talk religiously, and follow a certain 
course of religious operations, w^ill spend an eter- 
nity of happiness ; while those who seem to you so 



JDIFFICULTIES OF RELfGlON. 14t 

much more exemplary, are doomed to everlasting 
misery. 

In regard to this, which I confess is a difficult 
point to dispose of satisfactorily, I would first re-^ 
mark ; suppose I could not say a single word to 
lessen the difficulty to your mind ; suppose it 
should stand as mysterious, as unreasonable, and 
as unsatisfactory as it now appears ; would it 
abate or alter the matter of your duty and inter- 
est ? Would it not still be true, that we can know 
of nothing in regard to a future state but what the 
Bible tells us ; that we are there told, that there is 
a world of endless happiness and of eternal mis- 
ery ; that we are told, that one portion of the hu- 
man race is destined to one, and the rest to the 
other world ; that w^e cannot be saved by works 
of righteousness, but by that " faith which works 
by love ;" that this faith is to be obtained as " the 
gift of God," while we " work out our own salva- 
tion with fear and trembling?" And if this be so, 
is it not perfect folly and madness for you to live 
in the neglect of these duties and exposed to such 
hazards, when it is in your power to secure entire 
safety, and simply because there are some difficul- 
ties in the practical application of these truths, that 
you do not know how to explain satisfactorily ? 

Suppose a being with just the same powers of 
reason, and maturity of intellect as yourself, should 
suddenly appear here, from a world w^here pain 
and evil were never know^n ; where all beings 
and every event were tending to good only 
and continually. Suppose he should come to 



148 LETTERS ON THE 

you and ask for information to guide him safely in 
his new circumstances. Suppose him to have been 
before only a spirit, entirely ignorant of the laws 
of matter, and you begin your instructions. "The 
Being that made this world," you say, " is perfectly 
benevolent, and almighty in power, and wishes 
your highest good, and if you will follow the direc- 
tions I give, and which I have learned from him, 
you will be happy. Now this substance which 
looks so bright here, is fire. But your body is so 
made, that if you touch it, it will produce keen 
suffering." 

The new comer rephes, " I cannot believe it, 
for I feel a strong curiosity to investigate its pro- 
perties for myself, by touching it. My Creator 
implanted this desire with the intention doubtless, 
that it should be gratified ; he is perfectly benevo- 
lent and wishes my enjoyment ; he is almighty, and 
can save me from the suffering. I shall not re- 
gard this prohibition, for it seems to me needless 
and unreasonable." But you urge the danger of 
the course he proposes ; you tell him that if he 
should step into a fire to make such an experiment, 
it would not only cause him intense immediate 
suffering, but probably would make him a sufferer 
all his life, and you might point to some poor 
cripple, who was thus rendered a useless burden 
to society, and to himself But he argues the case 
with you. "Is it not unreasonable," he says, "that 
in attempting to gratify a laudable curiosity, a prin- 
ciple implanted by my Maker, and just for a mo- 
ment's trial, that I should suffer so much, and still 



DIFFICULTIES OF RELIGION. 149 

worse, that I should be a sufferer and useless for a 
whole life ? Is it not unreasonable, that there 
should be two classes, one happy and useful through 
life, and the other useless and miserable, and for a 
single momentary mistake, which in some cases is 
no fault of theirs ? Consider how much good I 
could enjoy and confer during a whole hfe. Do 
you think an Almighty Being would allow such a 
disproportionate punishment as this, for following 
a natural desire, and that just one single step into 
fire, would destroy all my comfort and happiness 
for life ? "No, my dear sir," he might say, " this is 
too unreasonable and unjust, for me to believe. 
You must be mistaken ; I shall proceed in my ex- 
periment, unless you can make the matter much 
more rational than it now appears." How would 
you deal with such a man ; for just as you would 
deal with him, just so I beseech you to deal with 
yourself. 

Suppose you could convince him on this point 
of his duty and interest, and should then begin to 
give him some cautions, to regulate his moral in- 
terests. 

You caution him in regard to lotteries, gambling 
and other dangerous pursuits ; and tell him, that 
if he takes such and such a course, he will almost 
inevitably be ruined for life. You describe the 
career of young men, who, for yielding to slight 
temptations, have gradually formed habits they 
never overcame. And you give him this as the 
general law of duty, gained by experience. 
13* 



150 LETTERS ON THE 

" Never gamble or engage in lottery speculations, 
for if you do, you will be ruined for life." 

Here he again questions the rationality of this 
law and its penalty. " Is it so, that this world is 
governed by a perfectly benevolent God, one who 
is also, almighty in power ? It cannot be then, 
that he would doom a young mind for a whole 
life, to disgrace and poverty and vice, just for 
spending a few hours in an amusement which sure- 
ly does no one any harm. What more harm in 
shuffling a few cards for amusement, than in riding 
on horseback ? And why may not a man if he 
has money, that he is willing to risk in the lottery 
office, run his chance of getting money, which 
others voluntarily risk for their chance of making 
gains? I see no such difference between this and 
other business, where men run chances of gain 
and loss in speculations ; and yet you say, that 
one set are rewarded by wealth, honor, virtue 
and safety ; and the other set are doomed to lose 
every thing that is dear and valuable, and that too, 
for a whole life." 

" And you say that many who are ruined by lot- 
teries and gambling, are more amiable men, kinder 
fathers and husbands, more generous and honora- 
ble than thousands who escape their miserable 
fate. Now explain to me how this is consistent 
with reason or rectitude, when an almighty and a 
benevolent Being governs this world ? Why does 
he not devise some means of saving from the dan- 
gers of lotteries and gambling? Why does he 
not retrieve the fortunes and characters of the 



DIFFICULTIES OF RELIGION. 151 

young and inexperienced that are led into such 
dangers ? How can it be, that men should be 
divided into two classes, to be rewarded so dif- 
erently, when there is so httle ground of dis- 
tinction as to the real worth of character ? In 
many cases, the selfish, cold hearted, mean, vin- 
dictive, deceitful and cruel, are rewarded with 
wealth and honor ; while the generous, the hon- 
orable, the refined, just for a single mis-step in 
pursuing gaming or lotteries, are reduced to 
ruin and misery for a whole life. I cannot be- 
lieve that this will be so, for I know my Cre- 
ator is wise, and benevolent, and almighty. I am 
determined to try lotteries and gaming, and enjoy 
that species of pleasurable excitement, and I be- 
lieve I shall somehow be saved from the evils, by 
my merciful, and benevolent, and Almighty Pa- 
rent. Besides some do escape, and why may 

not I r 

Now I again ask you how you would reason 
with, and advise such a man, and then see if the 
same course might not meet your own objections 
to the revelation of heaven, in regard to a future 
state, and the division of all men into two classes — 
the one to be forever happy, and the other forever 
miserable. 

Now consider some other cases on earth, which 
are similar in their nature. It is the law of Pro- 
vidence, that children must so love and honor their 
parents in the family state, that the will of the pa- 
rents should have the control, and the will of the 
children be subordinate. No family can exist 



152 LETTERS ON THE 

happy and prosperous, unless this rule is sustain- 
ed. The children must not insist on perceiving 
the rationality, the wisdom, or the goodness of 
every one of the requisitions that are made ; they 
must have such love to their parents, and such 
confidence in their wisdom and goodness, as to be 
willing to obey their commands, even when they 
cannot perceive the good tendencies, or benevo- 
lence of the measures they propose. We all can 
see, that a law demanding from children love 
and implicit obedience to good and wise parents, 
is indispensable and right ; and that the penalty of 
present unhappiness and punishment, and in some 
cases disinheritance, and total ruin for life, might 
be indispensable, as sanctions to sustain such a law. 
We can perceive that in such an infinite family 
of active, intelligent minds as people the universe, 
such a law in regard to the Creator and Father of 
all, is as indispensable, and that there must be 
some sanction to enforce it. Now what do you 
know of the mode of our existence after death ? 
What right have you to say that we shall not by 
passing into the world of spirits be placed instantly 
in such circumstances of temptation, that nothing 
but a habit of submitting our will to the Creator, 
and such love as makes it our supreme desire to 
please him, will save us from such a course of diso- 
bedience, ahenation, and wickedness, as would 
never change, and so bring all the miseries that the 
nature of mind and the necessary administration of 
justice inevitably must produce in such a course ? 
Hovv' do you know but that a spiritual existence is 



DIFFICULTIES OF RELIGION. 153 

one in which our thoughts and feehngs, instead of 
being concealed in the recesses of our bosoms, 
shall all " be open and naked" to the inspection of 
every other mind ? What a hell would this world 
become were such a revealing to take place on 
earth ! And what right have you to say it wall not 
be so in the world of spirits, and that the safety and 
happiness of the universe of minds depends upon 
the ability to meet safely such a trial, and that 
nothing but love to our Creator, and the supreme 
desire to please him, would afford us such safety ? 
Moreover, we do not find that the experience of 
the evils and sufferings attendant on crime in this 
world, have any tendency to make men break off 
their vicious courses ; on the contrary, the longer 
men give way to crime, and the more they suffer 
for it, the more inveterate their habits grow. 
What right, then, have you to expect, or to hope, 
that going into the invisible world will alter this 
tendency of mind. Suppose, now, that men should 
suddenly be made immortal in this world, and that 
all fears of death and a future state were at an end. 
Every man would then feel that whatever he did, 
he should live forever. What do you suppose 
would be the tendencies of things here ? Those 
w^ho had the strongest principles of virtue would 
resist the increased temptations, and their virtue 
being strengthened by trial would become more 
and more elevated and pure. On the contrary, 
others would take a downward course, growing 
worse and worse. Now two such opposite classes, 



154 LETTERS ON THE 

one of elevated purity and virtue, and the other of 
debased and malignant vice, could not exist togeth- 
er. They w^ould draw off into separate commu- 
nities; and in the progi-ess of ages, it seems to me, 
the vs^hole human race would belong to one or the 
other of these classes. 

Now is not the Scripture doctrine of what takes 
place when men become immortal, after death, ex- 
actly what we should expect would take place, 
were they to become immortal in this state of be- 
ing ? You can see how it might be in this world ; 
that some who now are deemed lovely and excel- 
lent, should in new circumstances of trial become 
guilty and miserable. It may be that it is this ten- 
dency of mind that will lead to the same results in 
future. The Bible simply reveals the fact that 
there will be this division into two classes in the fu- 
ture state, and the philosophy of the fact is not re- 
vealed. 

But is it wise or safe or right, because you 
cannot see the rationality or equity of what the Bi- 
ble declares, to assume that it is false and act on 
this supposition ? Do you not take as foolish and 
dangerous a course as the supposed inquirer who 
is ignorant of the laws of matter, vv^ould take in 
running into the fire, because he could not see the 
wisdom or benevolence of the terrible sanctions 
appended to the violation of this law ? The Bible 
says that those who do not obey the requisitions of 
the gospel will exist forever sinful and forever 
miserable. It does not pretend to explain whether 
it will be a necessary result from the present 



DIFFICULTIES OF RELIGION. 155 

known laws of mind passing into new and untried 
temptations, or what is the particular course of 
influences that will lead to this result. It simply 
records the/«c^, that all who take a certain course 
in this life will be happy forever, and those who 
take another course will be miserable forever. 

There may be many theories that might show 
how this could be made consistent with wisdom 
and benevolence and almighty power. But sup- 
pose there was not one, even conceivable ; would 
it be wise, or safe, or right, to run the hazard of 
acting as if it were false ? Would it be right to 
say, w^ith our limited views of the universe and the 
general tendencies of things, that there actually 
was no way to render such a result consistent with 
the revealed character of God, simply because we, 
creatures of an hour and in this small nook of 
God's universe, could not discover what it is ? 

It appears both necessary and right that our 
Creator should be allowed that place in our confi- 
dence and affection, which parents always demand 
from children ; it seems right that we should trust 
his superior wisdom and goodness and do what he 
requires, without claiming that we shall first un- 
derstand the consistency of every thing he has said 
and done. He does not require us to violate our 
reason or conscience in any one thing he demands ; 
he does not exact that we should believe absurdi- 
ties or contradictions, nor do any thing which is 
made obligatory from such a belief. He tells us 
what the right way is, and what the good is we 
shall gain by walking in it, and what the evil is if 



156 LETTERS. 

we depart from it, and it is not our place to de- 
mand, the whole exhibition of those vast plans and 
relations that make these consequences right or 
inevitable ; plans and relations which he can be- 
hold and understand, but which may be as far be- 
yond our comprehension, as is the philosophy of 
medicine and the human frame, beyond that of 
the infant that by parental authority is made to 
swallow nauseous drugs. * 

I defer the other topics suggested by you for 
another communication. 

Yoursj &c. 



LETTER XII. 

My Dear Sir : 

You present the lives and characters of those 
who profess to be regulated by the principle of 
supreme love to God, as involving a question of 
difficulty. There are several considerations which 
perhaps will serve to lessen this difficulty — for it 
certainly is one of the greatest impediments to the 
cordial reception of the truths of the Bible that can 
be found. 

The first consideration I would suggest is thiSj 
that those who do not claim to be religious, usually 
misunderstand the nature of the profession made 
by those claiming to possess the principle of 
piety. 

This profession is supposed to be a declaration, 
that they who make it, are persons who are better 
in dispositions, habits, and conduct, than other men. 
But this is not the nature of their profession. 
They profess that they love their Maker, and that 
the desire to please and obey him has the first 
place in their hearts, and that hereafter it is to be 
14 



158 LETTERS ON THE 

the business and chief object of interest through 
life to do his will. Now many who make 
this profession have naturally unamiable disposi- 
tions, while long indulgence has engendered perni- 
cious habits that it requires much time and effort 
to conquer. Many also have incorrect notions of 
what is right and wrong ; and many have not just 
conceptions of what God does wish and require 
from those who love him. A man may really 
desire to please his Maker more than to do any 
thing else, and may habitually strive to do it, and 
yet from these causes, may not appear so amiable 
or exemplary to the world, as those whose natural 
disposition, education, correct notions of right and 
wrong, and early habits, have prepared more readi- 
ly and easily to discharge the relative duties of 
life. It is necessary to see the motives, feelings, 
and the efforts, men make, (of which He who looks 
on the heart alone can judge,) before it can be de- 
cided who possesses the character, on which our 
eternal destiny hangs. Still the Savior has truly 
said, " by ihe'ir fruits ye shall know them ;" and a 
man who really does desire to please his Creator 
more than to gain any earthly good, must show it in 
some way to those who live in daily intercourse with 
him. And if a profession of piety is not accom- 
panied by improveme?it in character, which is visi- 
ble to those who have an opportunity to judge cor- 
rectly, there is not reason sufficient for believing 
that the reality exists. 

Another consideration to be reofarded, is the in- 
correct, deficient notions as to the nature of 



DIFFICULTIES OF RELIGION. 159 

religion which are so prevalent among those who 
claim to possess it. 

Ail who take the Bible as a guide come to one 
2'esult, and that is, that perfection in thought, word., 
and deed, is not the test of the reality of religion. 
All agree that the most pious men on earth are not 
free from sin. Nor has any sect ever decided any 
exact line of demarcation in this respect, so as to 
maintain that all who come up to this line are truly 
pious, and all who fall short are not. Of course 
any specific amount of good deeds is not the evi- 
dence sought for by any. But it will be found that 
there are a variety of tests of Christian character 
among different classes who profess the religion of 
the heart. Go among one class of Christians and 
you will find that the excitement of the feelings, 
and a round of means for promoting such feelings, 
is deemed the chief test of Christian character. 
Though they in words acknowledge that an exem- 
plary, consistent discharge of all social and relative 
duties is required, and is a test to be rehed on in 
judging of Christian character, yet strong and 
lively affections, and regular attention to the means 
of awakening them, is deemed the chief ihrng; so 
much so, that in many cases it receives the absorb- 
ing attention, and while a certain state of feeling is 
sustained, the evidence of piety is deemed satisfac- 
tory, and as these feelings diminish. Christian hopes 
are diminished. Such persons are very liable to 
neglect their relative and domestic duties, and to 
forget that both their Maker and their fellow men 



160 LETTERS ON THE 

regard improvement in character as the best evi- 
dence of right religious feeling. 

Another class regard with disproportionate esti- 
mation, active efforts in promoting the extension 
of religion and sustaining benevolent enterprize, as 
the chief test of Christian character. If their time 
and money and daily interests are thus employed, 
they feel satisfied of the reality of their Christian 
character, and give too little importance to the feel- 
ings of the heart and the daily deportment of life. 

Another class make the evidence of religion to 
be chiefly a moral, honest, exemplary discharge of 
all social and relative duties ; and think little of 
taking care of their thoughts and feelings, Euid little 
of their obligations to employ their time, talents, 
and property, in promoting the object for which 
Christ died, the redemption of their fellow men 
from the everlasting hazards to which they are 
exposed. 

Others place the chief evidence of piety on cor- 
rect doctrinal views, and regard as the best evi- 
dence of Christian character their orthodox creed, 
and the zeal with which they defend and propagate 
it, without sufficient reference to their feelings or 
their conduct. 

Much of this is owing to the style of instruc- 
tion imparted by religious teachers. One class 
are constantly receiving stirring appeals to their 
feelings, and the importance of preserving a right 
frame of mind, and of cultivating certain emotions, 
is the prominent and leading object of instruction. 



DIFFICULTIES OF RELIGION. 161 

Another class have a disproportionate amount of 
stimulus in regard to the benevolent enterprizes 
of the day, and too little in regard to other duties. 
Another class hear little of the above topics, while 
the social and moral duties are subjects of dispro- 
portionate instruction. Another class are over- 
instructed in doctrinal peculiarities. The strong 
tendency of the human mind to extremes, and the 
difficulty of obtaining consistent and well balanced 
views of complicated and varied duties, is in noth- 
ing more clearly illustrated than in these divergen- 
cies in religion. 

To secure all the fair proportions and perfect 
consistency of that christian character drawn 
forth in the Bible, in the instructions of religious 
teachers, or in the exhibitions of christian conduct, 
is a rare and difficult attainment, and proba- 
bly never was so entirely accomplished, as in the 
apostolic ages. Then we find, from the writings 
of scripture and the testimony of history, that the 
followers of Christ were known by the purity of 
their lives, by their meekness and forbearance un- 
der provocations, by their readiness to give up all 
their property and time to promote the extension 
of religion, by their zeal in contending earnestly 
for the faith delivered to the saints, and by their 
devotion and heavenly mindedness ; while in the 
preachings and writings of their religious teachers, 
(as recorded in the New Testament,) we see how 
this fair symmetry of Christian character was 
promoted and sustained, by instructions and ex- 
ample. 

14* 



162 LETTERS ON THE 

But when we are called to judge of Christian 
character at the present day, it is necessary to take 
into consideration, the particular influences to 
which the mind has been subjected, in aiming after 
that character which prepares for heaven. Those 
who suppose the chief duty of religion consists in 
taking care of their emotions, and that this is the 
way in which they can most acceptably serve and 
please God, must not be judged of as they would 
be, were their intellectual views of duty more en- 
larged and consistent. Those who conceive that 
the chief way in which they are to show the devo- 
tion of their will and heart to God, is in attending 
to religious meetings, or objects of benevolent en- 
terprize, are not to be judged of, as if they had 
more correct and consistent views ; and so with 
all the rest. We are to inquire first, what a man's 
intellectual views are, as to what his Maker most 
wishes and demands, before we can judge how 
earnestly, or how sincerely he is striving to do his 
will. 

Another very important consideration in esti- 
mating Christian character, is the astonishing and 
universal blindness of mankind to their own de- 
fects, and their mistaken estimate of their own mo- 
tives and actions. The more extensively and in- 
timately I have mingled with society, andespecial 
ly with those who are governed by religious prin- 
ciple, the more occasion I have had to observe and 
reflect on this fact. 

How often have I heard persons lamenting 
evils in the character, or feelings, or actions of 



DIFFICULTIES OF RELIGION. 163 

others, with the correctest notions of right and 
wrong, and quick sensibilities to the mischiefs en- 
gendered, and without the least apparent con- 
sciousness that they themselves were noted for the 
very defects they lamented in others. I have 
heard persons of good sense, and good feelings, 
complain of the pride, or selfishness, or scandal- 
izing propensities of others, and ending off with 
the comfortable assurance, that what ever might 
be their other defects, they were sure they did not 
possess the very trait of character which they had 
been lamenting in others, and which the communi- 
ty in general, and their intimate friends deemed 
to be their own pecuhar weakness and defect. 
There are many good people, and those who I 
hope are possessed of real piety, who I suppose nev- 
er have even suspected that they had the faults of 
character, which in society were universal sub- 
jects of remark. 

I have sometimes been absolutely terrified at 
these exhibitions of the blindness of good and 
sensible people to their own faults ; and have 
feared that I myself might be under the same 
hallucination, and really be most defective, where 
I supposed myself most free from deficiency ; nor 
would any thing but the frankness, the sincerity, 
and the discrimination of friends, whose opinion I 
could trust, alleviate such apprehensions. I have 
often thought, that an honest and faithful friend, 
who would dare to speak the truth, and who had 
the kindness and the tact to discharge this most 
diflfiicult duty of friendship wisely, was more to be 
prayed and sought for, by all who desire to under- 



164 LETTERS ON THE 

stand and to improve themselves, than any other 
blessing of this hfe. 

Another thing, I remark also, that has a bearing 
on this point, and that is, the diffei-ent notions of 
right and wrong, among people of principle and 
piety. Every man judges of his neighbor by his 
own rule of rectitude ; and it is very rare, that in- 
quiry and allow ances are made, for what may be 
the different opinions as to right and wrong, of 
those who are judged. 

In nothing is this more obvious, than in judging 
of the evidences of true piety. Some persons 
consider that a serious countenance and manners, 
or plainness in dress, or serious and religious con- 
versation with all around, or the frequency of at- 
tendance on public and social v\^orship, are the 
things to be chiefly regarded as evidence of piety. 
Others think that religion is not inconsistent with a 
cheerful and smiling face ; that sprightly and 
amusing conversation at certain times, has a place 
in the passages of life, as properly as serious and 
devout remarks ; that we are to regulate our at- 
tendance on religious services by the state of our 
health, the nature of our domestic duties, and 
other circumstances ; that serious conversation has 
its appropriate place, and time, and may not al- 
ways be indiscriminately addressed ; that what is 
right, and proper, and expedient at one time, is 
wrong, or inexpedient at another ; that, in regard 
to dress and^ expenses, circumstances modify the 
rules of duty, so that, in some circumstances, it is 



DIFFICULTIES OF RELIGION. I65 

as much a duty to dress handsomely, and in con- 
formity to the notions of society around, as in other 
cases, it is a duty to dress plainly. 

Some persons deem it a rehgious duty to practise 
self-denial in food, and dress, and conveniencies, to 
promote religion ; and I have heard persons, who 
do not believe in the reality of religion say, that if 
Christians really believed w^hat they profess, and 
felt as they ought, they would instantly give up all 
their property and time, to save the souls of their 
fellow men from eternal ruin. But others suppose 
that such a course, taken by all real Christians, 
would do more harm than good; that Christians 
must act by general rules, which it would be safe 
and beneficial for all to adopt, and that if all Chris- 
tians forsook the station, and the influence, and the 
employments they hold, or bo altered their mode of 
living as many deem a rule of duty, thousands 
would be ruined, and the means of doing good 
entirely taken from multitudes who now hold and 
employ them. Now when there are such a variety 
of opinions among wise and good people, about 
what is right and wrong, and as to what are the evi- 
dences of piety which should be exhibited to the 
world, there is much room for the exercise of char- 
ity in judging of the motives and conduct of those 
who profess to be regulated by a supreme desire 
to please and obey their Maker. Did all Chris- 
tians view their own conduct and characters as 
the world around them do, and have the same no- 
tions of right and wrong, as their judges, and still 



160 LETTERS ON THE 

maintain their claims to piety, I should indeed feel 
that there was little but hypocrisy and pretence 
among the professors of religion. 

Another consideration, and that a most melan- 
choly one, is this, that there is great reason to fear 
that many who profess piety are mistaken in their 
views, either as to what real piety is, or else as to 
their own character in this respect. I believe 
there are few who can properly be called hypo- 
crites, meaning by it, those who make a profession 
of religion for the influence or credit they may 
gain, when they know they are without it. At least 
I have seldom, if ever, met a person whom I should 
feel justified in charging with this crime. But I 
greatly fear that there are many who appear be- 
fore the world as making these claims, who de- 
ceive themselves with a hope which is vain, and as 
I mingle in society with many who are never known 
as professors, but by their approach to the com- 
munion table, I cannot help reiterating with anx- 
ious sorrow the inquiry of the disciples, "Lord 
are there few that be saved ?" and remembering 
the sad response, " Strive to enter in, for strait is 
the gate and narrow the way, and jTeiw there he that 
find it/' And yet I have often been comforted, by 
finding that some, for whom at a distance I indulg- 
ed such fear, when they came in such close con- 
tact that I could know their motives, interests, ef- 
forts and intentions, were in reality possessed of 
the deepest, most sincere, and constant desire to 
please and obey their Maker ; and that it wa? 



DIFFICULTIES OF RELIGION. 167 

either mistaken notions of duty, or shrinking fas- 
tidiousness, or timidity and reserve, or other pecu- 
liar circumstances, that had prevented their Hght 
from shining before the world. 

These are the considerations I vs^ould offer for 
modifying the estimate usually put upon the incon- 
sistencies and faihngs of Christian professors. 
But supposing there was as much hypocrisy and 
pretence among Christian professors, as is claimed 
by those who are sceptical as to the reality of re- 
ligion ; there surely are some whom all must allow 
are sincere, and consistent, and exemplary in their 
Christian character. I think you will find some 
whom you w^ill say have a right to profess religion, 
and no one can call in question their sincerity or 
consistency. At least, if you had lived in as close 
intimacy v>dth the religious world as I have, you 
would say this. For you would find many, who 
you could not doubt, were really living above the 
world, while they live in it ; who are more anxious 
to keep "a conscience void of offence toward 
God," than for any thing else ; who seek wealth 
chiefly as the means of doing good, and influence, 
and honor to devote to the same end ; who ask 
and desire for their children, not the riches, and 
honors, and pleasures of this world, but a place, as 
faithful and self-denying laborers for God, and 
would rejoice more to send them as missionaries, to 
spend a life of labor and care, than to place them 
on thrones, merely to receive and enjoy all this 
world can bestow. Now if this is so, where is the 
difficulty, if all the rest are hypocrites ? 



168 LETTERS, 

All the world profess to be honest. Where is 
the man out of prison, that does not make such 
pretensions ; and yet how many do you find, who 
are strictly honest, upright men, whose word is as 
good as their bond, to whom you would trust all 
your fortune without security ? And yet the false 
professions of millions in regard to honesty, does 
not stagger your faith in the few, nor make you 
sceptical as to the question, whether there is any 
such thing as honesty. Why then should the false 
professions of the many in regard to religion, 
weaken your faith in the reality of a principle 
which you can discern, at least in a few, which the 
Bible recognizes as real, and which it enjoins as 
much as it does truth and honesty ; while it is 
pointed out as the only way of security and happi 
ness for eternity. 

Yours, &c. 



LETTER XIII. 

My Dear Sir, 

The difficulty which you present in your last 
letter, is one which I suppose has met every hu- 
man being, that has contemplated his religious ob- 
ligations, and turned his attention to the Bible. 
That we should be required to obey our Creator, 
is a proposition so reasonable and so natural, that 
it seems almost a self evident duty. And when 
God is revealed to us, both in the works of nature, 
and by his word, as possessed of every attribute 
that can awaken admiration, reverence, and love, 
it seems also natural and reasonable that the affec- 
tions should be required ; not only as appropriate 
to our relations to God, but as the only method 
of securing ready and cheerful obedience to his 
laws. 

But when this point is reached, and we attempt 

the fulfilment of this duty, then the difficulties you 

urge stare us full in the face, and many minds, 

dismayed and discouraged by what seem insuper- 

15 



170 LETTERS ON THE 

able difficulties, turn away to indifference, forget- 
fulness, and hopeless worldliness. 

I am sure God does not require anything of us 
but what we have full ability to perform, and I 
think I see a way of obviating the difficulties you 
urge. 

It is true, we have not the direct control of our 
affections, so that by a mere act of volition, we 
can love and hate, just as we can, by an act of our 
will, either shut or open our eyes. If we love a 
friend, we cannot, by a mere act of choice, cease 
to feel this affection. If we are indifferent, or dis- 
like a person, we can no more, by any act of voli- 
tion, change these feelings into love. And I do 
not suppose that the divine law demands any such 
attempts. But though we have not the control of 
our emotions, by direct acts of volition, we have 
an indirect control of them, which is quite as pow- 
erful, for which we are held accountable, and to 
which the requisitions of the Bible are directed. 

I think I can illustrate my views of the subject 
by a familiar example. A husband is united to a 
virtuous and amiable wife, whom he has tenderly 
loved. But a course of extravagance and vice 
has estranged him from her ; he knows that she 
has ceased to respect and love him ; he is reproved 
by her superior virtues, and irritated by his con- 
science in her presence. He treats her so unwor- 
thily, that all affection ceases on both sides. He 
learns to think only of her faults, and depreciates 
or forgets her excellencies, and has lost all desire 
ibr her society, and all feelings of affection. Now 



DIFFICULTIES OF RELIGION. 171 

suppose he were admonished of his wicked course, 
and expressed a wish to alter ; he would be di- 
rected, in the first place, to " love his wife ;" sup- 
pose he should plead that he had not the control of 
his emotions, that he did not love his wife, and 
choosing to do so would not produce love; and then 
he comes to you to relieve him from this difficulty. 
You would direct him to use the appropriate means 
of awakening affection. You would tell him to 
make up his mind to forsake his dissolute compan- 
ions ; to reform his life ; to return to his wife, and 
make suitable acknowledgments ; to commence all 
the practical duties of a kind and attentive hus- 
band ; to take all those methods that would be 
most likely to regain the respect and affection of 
his wife and to awaken his own regard for her ; 
and you would assure him that if he did take this 
course, inasmuch as his wife was excellent and 
lovely, it would inevitably result in the return of 
her affection to him, and the renewal of his own 
affection for her. And every man of common 
sense would approve your advice, and be certain 
of its successful results, if it were followed. Here, 
then, you perceive the manner in which a man has 
the control of his affections toward a fellow being. 
Now I suppose we have the control of our af- 
fection, as it respects our Maker, to an equal ex- 
tent, and that we are to exercise it by similar 
methods. The husband is not to awaken his af- 
fection to his wife by sitting down and thinking of 
her, and trying by an act of volition to make love 
spring up in his heart. He makes up his mind in 



172 LETTERS ON THE 

the first place to use all appropriate means, and 
while he follows this course, affection springs up 
to his bosom. So the alien from the heavenly 
Parent, when "he comes to himself," says, "I will 
arise and go to my father." He puts himself in 
the way of duty ; he turns his mind to think upon 
the folly of his ways ; he repents, and resolves to 
do no more so wickedly ; he studies the works and 
the word of his Maker ; he daily seeks to commune 
with him ; he consecrates his time, property and 
influence, to his service, and in this course of obedi- 
ence, emotions of affection soon glow in his bosom, 
and cheer and invigorate all his efforts. 

Now love, in the language of the Bible, means 
the same as it does every where else. It includes 
not merely the simple emotions of affection, but all 
the thousand words and actions that are proofs of 
love. The man then begins to love, who makes 
up his mind to obey, and commences the course of 
obedience ; for obedience forms a part of love, as 
much as the emotions. When we see a son anxiously 
striving to meet all the wishes and wants of a 
parent, seeking his society, defending his good 
name, promoting his interests, and devoted to his 
will, we say such a son loves his father most de- 
votedly, though we have no other evidence of his 
feelings. Another son disobeys and disregards his 
father's requirements, crosses his plans, neglects 
his interests, avoids his society, and disregards 
his requests. Suppose we could look into his heart, 
and perceive that it was sometimes visited with emo- 



DIFFICULTIES OF RELIGION, 173 

tions of complacency and affection ; still we should 
say he did not love his father, and bring his conduct 
as the proof. 

Another case might be supposed, of a son who, 
from the cold dictates of duty, and with the fear 
of a slave, performed all the external duties of af- 
fection, while in his heart he feared and disliked the 
parent who controled him. These actions might 
deceive us ; but if the father could read the heart 
of his child, his services would not be received as 
proofs of love. In all these cases, there is a 
deficiency, so that love would not be said to exist 
till it was supplied. Love, then, includes both 
emotions and corresponding actions. 

But as the existence of strong feelings of affec- 
tion, always does produce actions to correspond, it 
often occurs that the emotions are spoken of as the 
principle, and the actions as the fruits. At other 
times, the actions that are prompted by affection, 
are called by the name of love ; as for example, 
" This is the love of God, that ye keep my com- 
mandments." As if a father should say to his son, 
"your love is shown by your obedience to my 
wishes ;" or, " obedience is love." 

It seems to me, therefore, that the control of 
our emotions is within our power, and though we 
cannot control them by direct volition, as men 
control the movement of their limbs, we have an 
indirect control that is as efficient, and as properly 
a subject of divine legislation, as external actions. 

In regard to your second objection, the diffi- 
15* 



174 LETTERS ON THE 

culty of loving an invisible being. That there is a 
difficulty here, so far as this, that it would be easier 
to realize the being and character of God, were 
he embodied, and in daily connexion with us, I 
will not deny. The Bible itself implies this, when 
it says, " if we love not our brother whom we have 
seen, how can we love God whom we have not 
seen." But there are other considerations that may 
essentially modify our views of this difficulty. 

The evidence of sight and hearing makes much 
more powerful impressions, than other methods of 
communication. Beings that surround us, and 
give us evidence of their feelings and character by 
their voice and countenance, make more vivid im- 
pressions of reality than those whom we cannot 
see or hear. But there are evidences that we de- 
pend upon, and which influence our feelings, and 
afford as much certainty of existence, as that of 
sense, so that we have no more doubt or hesitation 
than if we had seen and heard. Thus a child who 
has been deemed an orphan, may suddenly come 
to the knowledge of a parent, may have full con- 
fidence of his existence in a foreign land, may 
learn his excellence of character, may learn by 
testimony and by letter his tender interest and 
paternal feehngs, and may month after month re- 
ceive expressions of his love, and the means of 
comfort and enjoyment. Here is a case in which 
affection would be awakened for a being who, 
to the child, is as much an invisible object as 
God ; and all his affections would be called forth 



DIFFICULTIES OF RELIGION. 175 

by just exactly such kinds of evidence of the being 
and character of his father, as we can gain of the 
existence and character of our Maker. 

Now because the evidence of the senses is more 
vivid and impressive than the other kinds of evi- 
dence that prove the being and character of a 
person we have never seen, it by no means shows 
that there is not evidence abundantly sufficient to 
meet all our wants in regard to our obligations to 
God. The difficulties men experience on this 
point, arise from their indifference and neglect. 
If they would take pains to bring before their 
minds all the evidence they can secure of the exis- 
tence and character of God, if they would study 
and ponder his word, if they would live to do his 
will, above all, if they would, by prayer, seek that 
supernatural aid of his Spirit to assist them in this 
effort, which is afforded to all who sincerely seek 
it, all this difficulty of which you complain would 
vanish away. 

I know that in the case of multitudes with whom I 
am acquainted, this unrealizing state of feeling, as 
to the existence, and agency, and presence of God, 
was diminished in exact proportion to the appro- 
priate and rational efforts that were made to over- 
come it, until they have attained as full a convic- 
tion and feeling of the existence of God, and have 
been as much affected in thoughts, feelings, and 
actions, by this conviction, as they ever were by 
the evidence of sense in reference to their fellow 
men. Not that the evidence of religious truth is 



176 LETTERS ON THE 

as vivid and impressive, but that it is as satisfactory 
and as efficient. And I am sure that if you w^ould 
take the same course of investigation, action, and 
communion with heaven, as others have done vi^ith 
entire success, the same results would follow to 
you ; nor have you any right to say it would not be 
so, until you have made the trial. 

Allow me, before I close, to urge the personal, 
practical duty upon your attention, to which all 
these investigations relate, and for which I feel 
particularly interested. Have you not come to 
the place where you will acknowledge that the 
Bible has revealed the way of future safety and 
happiness so plainly, that you can know what it is, 
and know that all who differ are wrong ? That is, 
have you not evidence sufficient to make it folly 
and madness to act on a contrary supposition ? Is 
there not as much evidence for one way, and as 
little to oppose, as you ever demand in deciding 
which of two courses you shall pursue, in regulating 
your temporal interests ? Will you not admit that 
if you should decide to make the duties you owe to 
God the chief object of interest, attention, and 
effort, so that the conformity of your feelings and 
actions to his revealed will, becomes the most inter- 
esting concern of life, that you believe you shall 
be both safer and happier, both for time and for 
eternity ? Will you not allow that your present 
course of worldliness is opposed to the spirit and 
life which the Bible requires, so that though you 
may be moral in all external duties, and exemplary 



DIFFICULTIES OF RELIGION. 177 

in your outward show of reverence and respect 
for religion, you still are living " without God in 
the world?" 

What, my dear sir, do you think of this passage 
of holy writ ; " The Lord Jesus Christ shall be 
revealed from heaven, with his mighty angels, in 
flaming fire, taking vengeance on them that know 
not God and obey the gospel ; who shall be pun- 
ished with everlasting destruction from the pres- 
ence of the Lord and the glory of his power." 
You are hastening to that dreadful day. Who are 
those that "know not God, and obey not the gos- 
pel ?" Do you stand in those fated ranks ? What, 
then, is that everlasting destruction, denounced so 
plainly, and so without exception, or reprieve ? 
And what does the Bible teach of the fate of those 
who are banished forever from the presence of the 
Lord, and are shut " into outer darkness ?" 

Oh, sir, will you venture all your happiness for 
everlasting ages, in a course that runs in the face 
of these denunciations, and is safe only on the sup- 
position that they are not to be taken in their true 
and natural meaning ? Would you risk your for- 
tune by facing a threat of your national govern- 
ment so clearly expressed as this? Can you de- 
vise any form of expresssion more clear, more ter- 
rific, more incapable of misconstruction or doubt? 
Destruction is a word that cuts off the hope of 
remedy ; everlasting destruction puts on the seal 
of rayless, endless despair. 

Your friend, &c. 



LEiTTER XIV. 

My Dear Sir, 

The subjects you present in your reply to ray 
last, have, like every thing else that is good, been 
perverted to evil, and made the occasion of dan- 
ger and destruction. 

In the first place, you present the question of the 
supernatural agency of the Spirit of God, and our 
entire dependence upon him for that change of 
character which prepares for heaven. In answer 
to your first inquiry T reply unhesitatingly, that I 
do believe in the supernatural influences of God^s 
spirit in producing this change of character, and I 
believe it to be such an interference, as that with- 
out it, no human being would ever attain that 
character which fits a man for heaven. I believe 
it to be so indispensable, that I never hope for 
any good to result from any effort of mine, or from 
any effort of the friends for whom I interest my- 
self, without it ; so indispensable, that the gift of 
these influences is a subject of daily supplication 
with me for all in whom I feel an interest ; and 



DIFFICULTIES OF RELIGION. 179 

what I urge as a duty, on all who are seeking 
to gain correct views and right feelings and ac- 
tions ; so indispensable, that whenever any right 
desires and good purposes exist in my own heart, 
or in the hearts of others, I feel it to be an occa- 
sion of grateful acknowledgment to the Giver of 
all good, and the result of those secret, silent in- 
fluences on the human mind, which the Holy Spirit 
alone can impart. 

But this is not at all inconsistent with the 
views I have presented, and the duties I have 
urged upon you. And it seems to me the very 
letter you have sent to me, contains the key for 
the solution of what may seem to you inconsisten- 
cies on this subject. 

Now is it not a fact in your mental history, that 
you often feel entirely able to do many things 
which you really wish to do, and yet which you 
know certainly you never shall do, unless the force 
of motives is very much increased. I have heard 
you speak of things which you felt that you could do 
and ought to do, and that you really wished to do, 
and yet you owned you never should do, because 
it demanded mental and physical efforts that you 
were indisposed to make ; or, in short, because 
you felt too indolent to do them. Yet they were 
things which you felt that you could do, and if 
your fortune were suddenly lost, and your family 
dependent on such efforts, you would do them, and 
with all the efficiency and success that you could 
exert now^ but are indisposed to exert. We all of 
us are conscious, in every day life, of many little 



180 LETTERS ON THE 

duties we neglect, that we can do, and which we 
know we should do, were the power of motive 
but a little increased. We also feel our depend- 
ence on each other for furnishing the stimulus of 
motive. For example, you begin the study of a 
language which you could learn without a teacher ; 
but the mere circumstance of responsibility to 
some friend or regular teacher, brings a motive 
which secures the object, and without which it 
would fail. So a person exposed by strong tempt- 
ation to intemperate indulgence, will sometimes 
seek the aid of friends, to diminish or to furnish 
strong motives to resist the temptation. 

In such cases, the course of conduct which is se- 
cured is the result of the agency of two persons. 
The man who by his presence, his arguments, and 
his entreaties, saves his friend from the ruin of in- 
temperance, is as much the agent and cause of his 
salvation, as are the resolutions and efforts of the 
one exposed to temptation. 

I suppose that your mind now is just in this posi- 
tion. You know that you are not in the path of 
safety and duty. You perceive that there is a 
course you can take which will in all probability 
secure eternal life. But there are many things 
that conspire to render such a course undesirable 
to you. You now have no relish for the duties of 
religion. You do not feel energy and willingness 
to attempt the efforts demanded. You are con- 
nected with a circle, where such a course would 
expose you to remarks that you shrink from en- 
countering. You have a sort of pride and fastidi- 



DIFFICULTIES OF RELIGION. 181 

ousness, on this subject, that would oppose the con- 
cession that you have been wrong, and the assump- 
tion of duties and associations that you have here- 
tofore lightly esteemed or despised. You are so 
engaged in your present interests, that you are en- 
tirely averse to turning from them, taking a course 
that would give other interests the leading place in 
your mind. In short you do not wish to do what in 
your heart you believe to he your duty. And yet 
you see that you can do it, that you ought to do it, 
and withal you hope that some day or another you 
shall do it. 

Now I do not suppose that any reasonings or 
any persuasions of mine, would ever so present the 
case as to make you willing; nor do I suppose that 
if you were to day, to make the resolution that I 
urge upon you, and set out in the course demanded, 
that you would succeed without some other aid. I 
suppose that you might perhaps be induced, or might 
urge yourself, into a more rational course than you 
now pursue ; that you might make efforts such as 
you have never yet made ; but I suppose that your 
habits of worldliness are so fixed, your aversion to 
these duties so much stronger than any hopes or 
fears you or I could awaken, that all would be in 
vain ; so that without some supernatural influence 
you would as certainly perish, as if you never had 
any power at all to do what God requires. 

And yet your salvation as much depends upon 

your own efforts, as it does upon supernatural aid. 

All the influence that friendship can urge, all the 

efforts you ever will make, may be as indispensable 

16 



182 LETTERS ON THE 

to this result, as the influence which God exerts. 
And this is exactly the aspect in which the Bible 
presents it. We are exhorted to "work out our 
own salvation with fear and trembling," and the 
very reason assigned is, that " it is God that work- 
eth in us to will and to do." It is therefore a doc- 
trine intended not to be employed, as you seem to 
be disposed to do, to quiet yourself in a course of 
sin, with the excuse that you can do nothing till 
God gives that indispensable supernatural influ- 
ence. It is an exhortation to this effect — " begin 
immediately to do your duty, for it is God who 
co-operates with influences that will enable you to 
succeed." 

This doctrine of the supernatural divine influ- 
ence which is indispensable to salvation, is one that 
holds a prominent place in the Bible, and its genu- 
ine tendencies are only good. It leads us to 
feel our dependence on our Maker for the best of 
all blessings, guidance into paths of virtue and 
peace. It tends to awaken gratitude and humili- 
ty, instead of pride and self complacency, at the 
consciousness of advances in excellence of charac- 
ter. It tends to cherish such a sense of dependence 
on the mercy and care of God, as sustains a salu- 
tary fear of indulging in presumptuous sins. It 
leads us naturally to seek communion with the 
Source and Supporter of all our virtuous purposes 
and best feelings. These are the appropriate and 
genuine tendencies of this doctrine. 

But it has long, and often, been perverted to the 
destruction and condemnation of those who are 



DIFFICULTIES OF RELIGION. 183 

instructed in this truth. They claim that they are 
dependent upon God for certain influences that 
are indispensable to success, and therefore they 
fold their hands in helpless despondence or reck- 
less indolence, neglecting to do what is as indis- 
pensable on their own part, and what alone can 
give any reasonable hope of securing such divine 
aid. 

There are periods in every man's private histo- 
ry, that are points on which turn the greatest inter- 
ests of existence; moments in which a single bal- 
ancing decision may change the plans and inter- 
ests of a whole life, and in my view of this subject, 
eternal interests also are often hung on such mo- 
mentary decisions. 

It seems to me your mind is now at just such a 
place. You are on a vacillating point. Your 
present tastes, interests, pursuits, associations, and 
habits, all draw powerfully one way. Your con- 
science, your reason, your fears for the future, 
draw another. The result of this will be one 
of two courses. You will either decide to give 
this subject the attention it deserves, and com- 
mence a course of serious examination, reflec- 
tion, and prayer, withdrawing from all oppos- 
ing influences, and seeking all the aids that 
can strengthen your purpose, and in this course 
will, by Divine aid and influence, be led into the 
way of safety and happiness; or you will contin- 
ue to seek plausible excuses for neglect or delay ; 
will sooth your conscience by one objection and 
another excuse ; will allow the world, and its bu- 



184 LETTERS. 

siness and pleasures, to occupy their wonted place 
in your thoughts and efforts ; and so will glide 
down in the current of worldliness till the day of 
probation is past, and no place for repentance and 
redemption is found. Oh, remember, sir, that your 
existence has commenced and is never to end ! 
Those susceptibilities to high enjoyment and keen 
suffering are never to cease ! Eternal ages are 
opening their long vista before you. A period is 
coming when after milhons of years are past, you 
will look back to just this point of your existence, with 
such intense interest as now cannot be conceived. 
Will it be with feelings of exulting gratitude and 
praise, or will it be with intolerable self reproach, 
unutterable regret, and endless despair ? 
Truly your friend. 



LETTER XV. 

My Dear Sir, 

In regard to the character of God, and the ordi- 
nary association with which it recurs to your mind, 
I have no doubt your experience is similar to that 
of many others. 

That children and youth are too much accustom- 
ed to look upon God as a stern, severe judge, 
watching for their faults and strict to mark iniqui- 
ty, rather than as a kind, and a sympathising, father 
and friend, I have myself had reason to observe. 
The defects which you point out in the instructions 
of our religious teachers, where they do exist, I at- 
tribute to these causes. In the first place. Uni- 
tarians and UniversaKsts commonly attempt to 
sustain views that lessen the fear of mankind in re- 
gard to future eternal punishments, by such repre- 
sentations of the character of God, as I have no 
doubt are true, but from which they draw false 
deductions. They paint him as a pitying and 
sympathising father and friend, and when they 
have gained that point, they contend that such a 
16* 



186 LETTERS ON THE 

being will not punish for sin with " everlasting de- 
struction." 

Their opponents instead of allowing the truth of 
the picture, and showing that such a lovely being is 
just the one who must and will punish, if it is neces- 
sary to sustain justice, law, and equity, and that his 
declarations are to be relied on, when he asserts 
this necessity, have rather been led to draw anoth- 
er view of his character, and represent God as stern 
in justice, severe in feeling, and inflexible in pur- 
pose, while they too much neglect the gentler fea- 
tures of his character. In sustaining their repre- 
sentations they have relied much on the expres- 
sions and exhibitions of the Old Testament, with- 
out sufficiently regarding one consideration, which 
I will suggest for your reflection in studying that 
part of the Bible. 

You will often find, especially in Unitarian and 
sceptical writers, that the sentiments of the Old 
Testament, and the God of the Old Testament, are 
spoken of as very different from those of the New, 
and as far more imperfect and incorrect. Now any 
thing is perfect, when it is entirely and exactly 
adapted to secure the object which is designed. 
Suppose now you had gathered a little community 
of vagabond children, some liars, some thieves, and 
all ignorant, vulgar, and depraved. Suppose you 
selected the oldest and best among them as over- 
seers and directors, and then were to draw out a 
code of rules to regulate their conduct, and appoint 
the sanctions for enforcing these rules. 

You would begin first with the greatest essen- 



DIFFICULTIES OF RELIGION. 187 

tials, and knowing that you could not make them 
do eveiy thing right, you would omit much that you 
would attempt to enforce in a community of chil- 
dren, who were brought up by intelligent, refined, 
and virtuous parents. In regard to the motives to 
enforce obedience, you would use severe measures, 
much more than would be necessary for children 
of another character, and those who were appointed 
to manage them, would dv/ell much more upon the 
penalties, and upon your character as a strict and 
decided man, who would enforce these penalties 
whenever it was necessary, than they would need 
to do with children of another character. Now a 
wise man in judging of your code, and the conduct 
and representations of your overseers, would com- 
pare them not with the standard oi abstract perfec- 
tion, but would take into view the circumstances 
of the case, and would deem them perfect, just in 
proportion as they were calculated to accomplish 
the improvement and reformation of the commu- 
ty for which they were intended. 

It is thus, that we are to judge of the Old Testa- 
ment writings. They are records prepared for a 
"stiff necked, hard hearted race," who for four 
hundred years had been subjected to the most de- 
basing slavery, among a most degraded people, and 
their Divine Legislator instituted a system, which 
for them was perfect, that is, it was the best possi- 
ble system for such a people in such circumstan- 
ces. This I imagine is the key for unlocking much 
that often perplexes in the Old Testament; and 
shows why so much that was evil was tolerated, 



X88 LETTERS ON THE 

or not made a subject of legislation. It was as 
our Savior says, "because of the hardness of their 
hearts" God gave them such regulations, and 
such exhibitions of his character, as were best fitted 
for their character and condition, and in this as- 
pect the Old Testament is as perfect as the New. 
But it is not correct to judge of these writings by 
the standard of abstract perfection, as if intended 
to disclose an entire and perfect standard of right, 
nor to take the exhibitions of the character of God, 
as made to the Jews, as the complete and full dis- 
play of his character. It was the view^ best suited 
to them in their circumstances and with such a 
character and such habits as they possessed. I sup- 
pose that the character of our Savior in the New 
Testament is the full, consistent and complete ex- 
hibition of the character of God, and yet there are 
no stronger or more full declarations of the awful 
sanctions of eternity than came from his lips. 

In regard to the character of God as it is disclos- 
ed both in his works and in his word, I believe that 
there is not a single trait which is the means of awa- 
kening affection in minds constituted like ours, that is 
not fully disclosed. Will you follow me a few mo- 
ments while I point out those particulars which are 
found to be causes of affection, and then trace 
their manifestations in the character of Him whom 
we are created to love and obey. 

The following I think you will find to include all 
that can be pointed out as the means of awaken- 
ing affection in the human mind ; personal beauty, 
•physical strength,mteUectiial superiority, the power 



DIFFICULTIES OF RELIGION, 189 

of sympathy, ihe, power of giving and appreciating 
affection and benevolence. 

The first cause of affection, is personal beauty. 
As God is a Spirit, and does not now manifest him- 
self to the vision of man, in any human form, we 
cannot ascribe this characteristic to him, in exactly 
the same sense, as we ascribe it to our fellow 
beings. 

Yet the beauties of the glorious frame in which 
we dwell, may bs viewed as having a similar re- 
lation to the indwelling Spirit that pervades them 
all, as a beautiful human form has, to the mind 
which animates it. The exterior of nature is the 
clothing of the Almighty Mind, where in visible 
forms of beauty, dignity, and grace, he still com- 
munes with those children of his love, that lift the 
adoring eye to him, who smiles in the landscape, 
and breathes in the gale. The heavings of the 
ocean, the rush of the tornado, the sheeted lightning, 
and the talking of fierce thunderbolts, are majestic 
expressions of his dignity and power. The whis- 
pers of evening, the low murmur of waters, the 
soft melodies of nature, are the breathings of his 
love. In the graceful movements of vegetable hfe, 
in gliding shadows and curling vapors, in the deli- 
cately blending colors, and in the soft harmonies of 
animated existence, may be discovered his gentle- 
ness, purity, and grace. The sighing of the wind, 
the moaning of the wood, the beaming of some 
lonely star, the pensive gleam of moonlight, recall 
his tenderness and pitying sympathy. Man cannot 
turn his eye abroad, without beholding in the thou- 



190 LETTERS ON THE 

sand mirrors of nature, the glorious and perfect 
form of him who " filleth all in all." 

The second cause of affection to the human mind, 
is found in the exhibition of physical power. This 
is one of the inferior causes, and yet it has its in- 
fluence. Before intellectual superiority held the 
estimation it now maintains, physical strength was 
considered as one of the highest characteristics of 
man, and the exhibition of great prowess was one 
of the principal causes of respect and admiration, 
while it still continues to be regarded with pleas- 
ure by mankind. The exhibition of this character- 
istic is constantly before our eyes in the works of 
the Almighty Hand, and is sublimely portrayed in 
his Holy Word. The fierce commotions of na- 
ture, the shaking of wintry storms, the explosions 
of volcanoes, the heaving of earthquakes and all 
the desolating violence in the contest of the ele- 
ments, exhibit both the active and the restraining 
power of the Creator ; while the majestic force 
that guides the unshaken spheres in their fixed and 
mighty orbits, presents a constant and overwhelm- 
ing exhibition of Almighty energy. 

And thus it is sublimely portrayed in his Holy 
Word. " He removeth the mountains and they 
know it not ; he shaketh the earth out of her place, 
and the pillars of heaven tremble, and are aston- 
ished at his reproof. He commandeth the sun, and 
it riseth not, and he sealeth up the stars. He 
spreadeth out the heavens alone, and treadeth upon 
the waves of the sea. He maketh Arcturus, Ori- 
on, Pleiades, and the chambers of the south. He 



DIFFICULTIES OF RELIGION. 101 

stretcheth out the north over the empty place, and 
hangeth the earth upon nothing. He covereth 
himself with light as with a garment, he maketh 
the clouds his chariot, he walketh upon the wings 
of the wind. He looketh, upon the earth, and it 
trembleth, he toucheth the hills, and they smoke. 
The voice of the Lord shaketh the wilderness, the 
voice of the Lord discovereth the forests. The 
Lord sitteth king upon the floods. The voice of 
the Lord is upon the waters, the God of glory 
thundereth. Touching the Almighty, we cannot 
find him out ; lo, these are a part of his ways, but 
how little a portion is heard of him." 

The third characteristic which is a cause of af- 
fection, is intellectual superiority. There is no- 
thing which has been an object of such blind and 
enthusiastic admiration, as splendid genius and tal- 
ents, and every other endowment,^ in the estima- 
tion of mankind, has shone with diminished lustre, 
in the presence of these attributes. It has been 
that strength of mind which can face danger and 
overcome the instinctive fear of death, that has 
given such a charm to bravery. It is the f >rce and 
activity of intellect, which has thrown much of the 
halo around the head of the bloody and selfish con- 
queror ; while splendid literary acquirements, or 
the force of mighty genius, as displayed in discov- 
ering and illustrating the principles of nature, have 
received equally lasting honors. 

In judging of the existence of this trait in our 
fellow men, it is not by their language alone that 
we learn it. It is by the displays of it in their 



192 LETTERS ON THE 

course through Hfe ; m their inventions, in the skill 
displayed in works of design, and in the triumphs 
achieved by it over matter and mind. 

It is thus also, that we can come to a knowledge 
of this characteristic in the mind of our Creator. 
It is in the works of his hands, and m the regula- 
tion of their multiplied operations, that we discover 
at once the ingenuity that contrives, the skill that 
executes, the wisdom that regulates, and the power 
that sustains. What finite intellect can compre- 
hend the unnumbered wonders of this fair world ? 
What architect could sweep a dome like that above 
us, or so firmly and perfectly adjust the magnifi- 
cent fabric beneath "l What human wisdom could 
so nicely arrange the fair proportions and equal 
balancing of mechanical movement vv^e behold on 
every hand ? What monument of art can com- 
pare with the curious and astonishing mechanism 
of the body we inhabit ; of the eye, that paints 
within its little orb the glories of the universe ; of 
the ear, that trembling receptacle of harmonious 
sounds ; of the human voice, that perfect instru- 
ment of music and intelligence ? 

And how varied and profuse the contrivances of 
beauty and skill of Him who plans not only for our 
comfort, but our delight. He paints the violet and 
the rose, and sprinkles the fields with all the varied 
flowers of spring. He adorns the birds of the air 
with their rich plumage, and gives " the goodly feath- 
ers to the ostrich." His hand scatters the purple 
and gold on the fishes of the sea, lights up the 



DIFFICULTIES OF RELIGION. 193 

glow-worm's lamp, and sheds sparkling beauties on 
the flies and worms. 

Nor is it for man alone these beauties are design- 
ed, for the mind of the Maker rejoices in the works 
of his hand. Thousands of flowers are blooming 
in unexplored forests, and are shedding their beau- 
ty and fragrance for him alone. The bottom 
of the ocean is spread with pearls and softly color- 
ed shells, where no eye beholds but his that form- 
ed them. The caves of the earth are hung with 
glittering spars, and adorned with precious gems, 
that glimmer only for him, who thus exhibits his 
delight in all that is varied, beautiful and new. 

And how clearly is exhibited his love of order, 
fitness, and propriety, in the material world ! What 
perfect gradations of classes, orders, genera, and 
species, in every department of his works ! What 
perfect regularity in the movement of all the ma- 
chinery of nature ! The sun ever " knoweth his 
going down, and the day-spring from on high his 
place." All the vast mechanism of his hand moves 
on with a precision and order, unknown in the op- 
erations of men. 

But the perfection of his skill is not found in the 
material world. It is mind that first bespeaks the 
impress of Infinite Wisdom ; mind with all its 
fearful and glorious powers ; " looking behind and 
before" to gather wisdom from the past, and to 
plan for future time ; wandering in discursive 
flights through time and space ; collecting, com- 
paring, and combining its varied stores ; endowed 
17 



194 LETTERS ON THE 

with fearful susceptibilities and trembling sympa- 
thies ; capable of the highest aims and the noblest 
aspirations ; capable too, of the most terrific per- 
version, and the most appalling depravation ; form- 
ed to understand and appreciate moral excellence ; 
endowed with powers of never ending expansion 
in knowledge, glory, and happiness; formed after 
the likeness of the invisible God; the miniature 
image of the Creator Himself! 

But the wisdom of our Maker is not more ex- 
hibited in the formation, than in the government 
of mind. Myriads of such gifted beings, furnished 
with the power of perfect liberty and independent 
volition, he yet controls, and worketh all things 
after the counsel of his own will. The greatest 
statesmen upon earth, when striving to regulate the 
workings of the human mind, and to control events 
which depend upon them, forever are baffled, and 
testify to perpetual miscalculation and failures. 
The power of controling circumstances, and of so 
applying motives as to sway the minds, even of a 
few of their fellow men, is what none can calcu- 
late upon with any certainty, even for a day. But 
amid millions of these active minds, Jehovah rolls 
on his undisturbed decrees, bringing good out of 
evil, order out of confusion, and light out of dark- 
ness. 

If we approach the Word of God, we shall find 
the declaration, and the exhibition of the same 
Divine characteristic. The most elevated human 
intellect, with all its boasted stores of knowledge, 



DIFFICULTIES OF RELIGION. 195 

these inspired interrogatories must humble to the 
dust. " Dost thou know the balancing of the clouds, 
the wondrous works of him who is perfect in 
knowledge and wisdom ; how thy garments are 
warm when he quieteth the earth with the south 
wind ? Hast thou with him spread out the sky, 
which is strong as a molten looking glass ? Where 
wast thou when He laid the foundation of the earth ; 
declare, if thou hast understanding. Whereupon 
are its foundations laid, or who laid the corner 
stone thereof, when the morning stars sang togeth- 
er, and all the sons of God shouted for joy ? Hast 
thou commanded the morning since thy days, and 
caused the day-spring to know his place ? Hast 
thou entered into the springs of the sea, or walked 
in search of the depths ? Have the gates of death 
been open to thee, or hast thou seen the doors of 
the shadow of death? Where is the way where 
light dwelleth, and as for darkness, where is the 
place thereof ? Hast thou entered into the treas- 
ures of the snow, or hast thou seen the treasures 
of the hail ? Hath the rain a father, or who hath 
begotten the drops of the dew ? Canst thou bind 
the sweet influences of Pleiades, or loose the bands 
of Orion ? Canst thou send lightnings, that they 
may go and say unto thee, here we are ? He that 
planted the ear, shall he not hear ? He that form- 
ed the eye, shall not he see ? He that teacheth 
man knowledge, shall he not know ?" 

But there is one exhibition of intellect, which is 
peculiarly delightful. It is that nice perception of 



196 LETTERS ON THE 

fitness which ever secures from any violation of 
order, delicacy and propriety. Those actions 
w^hich are the effects of this characteristic, are 
called examples of the morally beautiful and sub- 
lime. In no being ever conceived of or portrayed 
by man, was there such a display of these excel- 
lencies, as we find exhibited in the character of our 
Almighty Creator, when he dwelt on earth. 

He appeared here in the character of a man, 
and entered into all the relations of life, as a son, a 
friend, and a subject of government. And we see 
every thing in all his varying circumstances and 
actions, exactly conformed to the dignity of his di- 
vine character, and yet exactly consistent with his 
voluntarily assumed relations. In his early days, 
we find him a member of the family circle, and 
yielding obedience to the authority of his parents. 
When appearing as a member of community his 
tribute money was demanded, after calmly ex- 
pressing his real superiority to human authority, he 
directed his disciples to pay it, assuming that it 
became him " to fulfil all righteousness." When 
interrogated as to his right to instruct, and to as- 
sume the authority of a divine teacher by the envi- 
ous Pharisees, he hushed them by inquiries so ap- 
propriate, and so difficult to answer, that they 
shrunk away from his presence. And when again 
they tempted him, by apparently constituting him 
a judge in a civil case, where a guilty female, by 
the laws of the country, had forfeited life, one 
single address to their conscience, drove away the 



DIFFICULTIES OF RELIGION. 197 

guilty and abashed accusers, and then in consis- 
tency with his character of a pitying Savior, he 
bade the guilty being "go and sin no more." 

How exactly appropriate was his tender de- 
meanor, when parents brought their offspring to 
receive his blessing, and his disciples forbade it. 
But he rebuked them, and said, " suffer the little 
children to come unto me. And he took them in 
his arms, and laid his hands upon them and blessed 
them." And as the hour of his sorrow drew on, 
how did these interesting exhibitions cluster around. 
We behold him at the last supper with his faithful 
followers, where his beloved friend fears not to 
lean upon his bosom, and where, as an example of 
humility, he girds himself to minister as a servant 
to his friends. "We see him in the hour of agony 
returning for sympathy to his disciples, and finding 
them asleep, after the inquiry, "What, could ye not 
watch with me one hour ?" he makes the kind excuse, 
" the spirit indeed is willing, but the flesh is weak." 
What considerate affection is displayed in his last 
interview with his disciples, while he seeks to sup- 
port and comfort them, and to prepare their minds 
for the scenes of terror and dismay which were to 
follow. And when denied by his ardent, yet fore- 
warned disciple, how appropriate the rebuke of his 
speaking eye, as "the Lord turned and looked 
upon Peter ; and immediately the cock crew." 
And when brought before the tribunal of his ene- 
mies, he was called upon to testify his innocence, 
as he opened his lips, he was smitten upon the 
mouth. What language could so exactly express 
17* 



198 LETTERS ON THE 

both the calmness of Divine majesty, and the up- 
braidings of injured innocence ; " If I have done 
evil, bear v^^itness of the evil ; but if well, why 
smitest thou me?" 

And the last being who engaged his care, ere 
he closed his eyes in death, was his mother. He 
saw her desolation, he saw his beloved disciple, 
and to him he bequeathed his filial cares, saying, 
" Son, behold thy mother !" " And then, knowing 
that all things were now accomplished, he said, 
" It is Jinishedf^ and bowed the head, and gave up 
the ghost!" 

A fourth cause of affection is the power of sym- 
pathy. There is no other cause that so power- 
fully operates to produce affection, and none which 
seems so indispensable to its existence. So much 
does the mind desire it, and so sensibly feel the 
want of it, that a being entirely destitute of it, one 
who could neither feel for our sorrows, nor rejoice 
in our happiness, would be an object of total in- 
difference, if not of aversion. 

On this subject, therefore, the Bible is most full 
and explicit in regard to the character of God. 
That the Creator should feel sorrow for the griefs, 
and sympathy in the sufferings with his dependent 
creatures, instead of being contrary to reason, is 
one of its deductions. For in all our past experi- 
ence, we never found an intelligent mind destitute 
of this susceptibility. Neither is it contrary to any 
declaration of scripture, for not a passage can be 
found which forbids this idea. On the contrary, 
the Bible is filled with the most touching and ani- 



DIFFICULTIES OF RELIGION. 199 

mated expressions of the Divine tenderness and 
sympathy for all his creatures. There cannot be 
found any language upon earth, which can more 
vividly portray all the emotions of pity, regret, 
sorrow, compassion, and sympathy, than are dis- 
covered in the inspired pages. 

In such language as this, he expresses his pater- 
nal yearning over his guilty people : " How shall I 
give thee up, Ephraim ? Hpw shall I deliver thee, 
Israel ? How shall I make thee as Admah ? How 
shall I set thee as Zeboim ? My heart is turned 
within me, my repentings are kindled together." 
And this is the expression of sorrowful regret as 
his people returned to their sinful courses : " O 
Ephraim, what shall I do unto thee ? O Israel, 
what shall I do unto thee ? for your goodness is as 
the morning cloud, and as the early dew, it goeth 
away." And this is the language of pity, as he is 
called to inflict the necessary punishment of trans- 
gression: "Is Ephraim my dear son? is he a 
pleasant child ? for since I spake against him, I do 
earnestly remember him still, therefore my bowels 
are troubled for him, and I surely will have mercy 
upon him." 

In the descriptions of his character we find such 
language as this : " Like as a father pitieth his chil- 
dren, so the Lord pitieth those that fear him, for 
he knoweth our frame, he remembereth we are 
but dust." After a description of the multiplied 
rebellion and crimes of his covenant people, it is 
added, " but he, being full of compassion, forgave 
their iniquity, and destroyed them not ; yea, many 



200 LETTERS ON THE 

a time turned he his anger away, and did not stir 
up all his wrath. For he remembered that they 
were but flesh, a wind that passeth away and 
cometh not again." And again, " Many a time did 
he deliver them, yet they provoked him with their 
counsels, and he brought them low for their iniquity. 
Nevertheless he regarded their affliction, when he 
heard their cry, and repented according to the mul- 
titude of his mercies." 

But it was when he dwelt upon earth as a "man 
of sorrows," that we gain the most soothing evi- 
dence of this endearing characteristic. We then 
behold his tenderness to the sick, the sorrowing, 
and the destitute, while he went about doing good, 
and comforting all that came to him with any 
grief. We see his cheerful interest in the happi- 
ness of his creatures, when he furnished the ex- 
hausted wine of the nuptial feast, and his tender 
sympathy when with the desolate sisters, he sor- 
rowed at their brother's grave. 

And it is this trait in our Almighty Savior, which 
is especially pointed out, as the source of consola- 
tion and support to human sorrow and weakness. 
We have learned by experience, that those who 
have suffered affliction themselves, are prepared 
for a pecuHar tenderness of sympathy towards 
those who experience similar sorrow, and such as 
no mind can yield which has not tasted grief. 
This peculiar tenderness is particularly pointed 
out in the character of our Redeemer. " For we 
have not an high priest that cannot be touched 
with the feeling of our infirmities, but was in all 



DIFFICULTIES OF RELIGION. 201 

points tempted like as we are," and " in that he 
himself hath suffered, being tempted, he is able to 
succor those that are tempted." For in all " things 
it behoved him to be made like unto his brethren, 
that he might be a merciful and faithful high priest." 
Every human being, in passing through this vale 
of tears, will feel the need of such a Friend, and 
such sympathy can meet all our varied anxieties 
and wants. If we are called to watch the couch 
of sickness, or to weep over the tomb of those most 
dear ; there was a time also, when he whom the 
Savior loved was sick, and when he wept beside 
his grave. If we are sorely tried, and tempted to 
evils we dread to encounter, he can feel for us, 
who himself suffered, being tempted, and " offered 
up prayers with strong crying and tears." And in 
those hours of nameless sorrow, when the sicken- 
ing spirit beholds nothing but darkness, and deso- 
lation, and gloom, one friend is ever near, who 
himself has struggled with darkness, dismay, and 
agony. If we are pressed with the ingratitude 
and coldness of the world, or mourn the fickleness 
of friendship, his sympathy can reach the wants of 
those, for whom he suffered rebuke, and loneli- 
ness, and desertion. And in that parting hour, 
when all the trials of mind, and the sufferings of 
nature seem combined ; when the dying body is 
racked with pain, and the fainting spirit can only 
feel itself impure, and sinful, and unworthy ; when 
the wasted hours of life return to upbraid, and 
every sinful deed to appal ; who then can comfort 
with his sympathizing aid, but He who for our 



202 LETTERS ON THE 

sake chose to meet the hour of death, in weakness 
and agony, in darkness and utter desertion ! 

The fifth cause of love to the human mind, is the 
power of giving and appreciating affection. Every 
mind is so made, as earnestly to desire some object 
of affection, that can appreciate and reciprocate 
the gift. We cannot love any being who would 
receive such regard with complete indifference, 
and was himself entirely destitute of any such sus- 
ceptibility. On the contrary, we delight in strong 
and ardent feehngs, and the heart ever rejoices to 
receive such manifestations of regard. Every part 
of the sacred volume is filled with proofs of the 
existence of this characteristic in the Divine mind. 
And as if this were the very essence, and chief 
peculiarity of his character, it is declared, that 
God is love. 

The existence of this trait of character, is indi- 
cated by actions that manifest regard, by personal 
sacrifices for the object of affection, by direct ex- 
pressions of tenderness, and by feelings expressed 
when affection is doubted, or is not returned. 

By all these various modes, we learn the existence 
of this characteristic in our Creator. In actions, 
he has manifested it, by all the unnumbered con- 
trivances he has formed for our comfort, im- 
provement and happiness ; and in personal sacri- 
fices, when for " our sakes though rich he became 
poor, that we through his poverty might be made 
rich." 

But it is not actions alone, that satisfy the wants 
of our minds. The heart seeks the assurance of 



DIFFICULTIES OF RELIGION. 203 

language, for however substantially kind a friend 
may be, we know that love is always increased 
by expressions of affection. Especially would this 
be the case, were the friend very high above us in 
rank or intellect, or were we conscious that we 
had given him but little reason for affection, and 
much to the contrary. 

In compliance with these wants of the mind, 
we hear the Being who is so far above us in intel- 
lect purity and power ; the Being who sees so 
much of evil even in those who serve him best, ad- 
dressing his earthly children in language of the 
tenderest affection. 

It must be recollected in this connection, that 
the Jewish nation was the only people who knew 
the true God, and within its bosom were found 
those, who alone upon earth were his real chil- 
dren, and gave him the affection of the heart, 
and the service of the life. Even in one of the 
worst periods of degeneracy, it is recorded, that 
there were more than seven thousand of his true 
worshippers in Israel. And thus we read the 
record of his affection : " I have loved thee with 
everlasting love, and with loving kindness have I 
drawn thee. Behold, I have graven thee upon the 
palms of my hands, and he that toucheth thee, 
toucheth the apple of mine eye. Fear not, for I 
have redeemed thee, I have called thee by thy name, 
thou art mine." And thus again, when he dwelt 
among his children upon earth: "I call you not 
servants, but I have called you friends. Greater 
love hath no man than this, that a man lay down 



204 LETTERS ON THE 

his life for his friends. Love one another as I have 
loved you. He that loveth me shall be loved of 
my Father, and I will love him, and w^ill manifest 
myself to him. I will not leave you comfortless, 
I will come to you." 

And thus he addresses his children, when they 
douht his affection. "But Zion saith, the Lord 
hath forsaken me, and my Lord hath forgotten me. 
Can a woman forget her sucking child, that she 
should not have compassion on the son of her 
womb ? Yea she may forget, yet will not I forget 
thee. And thus He upbraids when his love is de- 
spised and unreturned. " Oh, my people, what 
have I done unto thee, wherein have I wearied 
thee, testify against me. What evil hast thou 
found in me, that thou hast gone far from me ? 
Have I been a wilderness to Israel, a land of dark- 
ness ? Wherefore say my people, we will con- 
tinue no more with thee ? O Israel, return unto 
the Lord thy God, for thou hast fallen by thy ini- 
quity. Return, thou backsliding daughter, and I 
will not cause my anger to fall upon you, for I am 
merciful, saith the Lord." 

The last characteristic which is the cause of af- 
fection, is benevolence. This in its most general 
sense signifies the love of happiness and the desire 
to promote it. It is generally exhibited in active 
efforts and in contrivances to promote happiness, 
and this is the common idea attached to the word. 
When benevolence operates to prevent individual 
partialities and personal affection from interrupting 
the punishment which is necessary for the general 



DIFFICULTIES OF RELIGION. 205 

good, it is called justice ; when it operates to save 
from punishment those who deserve it, and who 
yet can be saved without injury to the general 
good, it is called mercy. 

The highest exhibition of benevolence is self-sa- 
orifice and self-denial in securing good to others, or 
in saving others from suffering, and this to our 
minds is the highest exhibition of virtue. 

In all these various ways, the benevolent charac- 
ter of God is presented in his word. " Every 
good and perfect gift," is declared to come down 
from Him, and every thing that contributes to our 
ease, comfort and happiness, can be traced to his 
beneficient hand. 

The attribute of mercy has a conspicuous place 
in the exhibitions of his character. In one of the 
earliest revelations he is described as " the Lordi 
the Lord God, merciful and gracious, long suffering 
and abundant in goodness and truth ; keeping mer- 
cy for thousands, and forgiving iniquity, transgres- 
sion, and sin." 

In regard to the exhibition of that modification 
of benevolence called justice, we find our own 
minds so made, as to detest selfishness, and also, 
that we have within us a susceptibility, which makes 
us desire to punish the wilful destroyer of happi- 
ness. These traits of character, we consider in- 
dispensable to the perfection of mind. If we saw 
a generous, upright, and honorable man, the wit- 
ness of some act of despicable meanness, or of 
wanton cruelty, we should expect and desire to see 
the expressions of his contempt for the one, and 
18 



20© LETTERS ON THE 

his hatred for the other ; and we should lose some- 
thing of our estimation of his character, did we not 
imagine he desired that merited chastisement 
should be inflicted. 

The preservation of universal happiness seems 
to demand that this characteristic should exist in 
all minds, and we find it portrayed as a trait in the 
Divine Being. His is the mind most intensely in- 
terested in the happiness of his vast family ; he re- 
alizes the mean spirit and desolating influence of 
selfishness, as no other mind can feel it ; and he 
knows the necessity of inflicting punishment, in 
some cases to reclaim the guilty, and in others to 
deter from crime. We therefore find in Scripture, 
expressions that indicate the most powerful emo- 
tions of indignation at the wanton wickedness of his 
creatures, and the most terrific language, to declare 
his resolution to avenge and punish. 

But the most exalted display of benevolence that 
can be made, consists in self-denial and self-sacri- 
fice for the good of others, and this is displayed in 
the Bible as the chief glory of the character of 
God ; just as in tlie character of men, it is deemed 
the highest exhibition of human virtue and benevo- 
lence. " He who being in the form of God and 
thought it not robbery to be equal with God, but made 
himself of no reputation, and took upon him the 
form of a servant and was made in the hkeness of 
men. And being found in fashion as a man, he 
humbled himself, and became obedient unto death, 
even the death of the cross." It was this manifes- 
tation of divine benevolence that awakened such 



DIFFICULTIES OF RELIGION. 207 

transport above, as brought the choirs of heaven to 
chant their songs in the hearing of men. It is this 
which is claimed as the peculiar glory of the gospel 
revelation ; it is this vv^hich fills the hearts and ani- 
mates the grateful blessings of the Apostles and 
holy men of old ; it is this v^^hich through all ages has 
been the theme of love, admiration, praise and ado- 
ration, to those w^ho have been saved from among 
men, while the opening visions of heaven disclose 
it as the theme of wonder and praise among the 
unnumbered hosts who have been " washed from 
their sins in His blood, and made kings and priests 
unto God." 

It is desirable to contemplate the character of 
our Creator, not only as possessing those traits of 
character which give enjoyment to other minds, 
but as being himself possessed of infinite happi- 
ness, and of infinite resources for enjoyment. As 
our own minds are the miniature image of our 
Creator, we may suppose that he has all those 
sources of happiness of which we are susceptible, 
and probably many others of which we can have 
no conception. 

To Him it must be a source of delight, to exercise 
his infinite intellect in devising and executing va- 
rious contrivances in matter and mind, and in go- 
verning and regulating all his vast dominions. In- 
finity and eternity give full scope to the operations 
of such unmeasured intellect, never to be inactive, 
and never to tire. 

The pleasure which results from the contempla- 
tion of interesting traits in intelligent minds, must 



208 LETTERS ON THE 

be his, to an infinite extent ; for beside his re- 
lations to his vast family, there seems to be the 
foundation for this species of enjoyment, and for 
bhssful communion, in the mode of divine exis- 
tence, as revealed in the eternal and all perfect 
Trinity. 

And in regard to his creatures, his capacities for 
feeling affection are infinite. The most benevo- 
lent earthly sovereign, can be personally acquaint- 
ed with but few of his subjects ; their peculiar traits 
of character, their fears and hopes, their joys and 
sorrows, must remain unknown to him; nor if 
known, would sufficient capacity be found, to feel 
for all, and sympathize with all. But it is the hap- 
py prerogative of our Creator, to know every 
thought of every creature, and to be interested in 
all. He can also communicate such a knowledge 
of himself as to draw his creatures to him, as the 
beneficent friend to whom alone they are willing 
to confide all their thoughts, and plans, and hopes, 
and fears, while they exult in the consciousness of 
his sympathy and love. 

The man who is the centre of an endeared cir- 
cle of enthusiastic friends, is counted thrice blest, 
while by communion he takes to his own bosom 
the joys of all around. But Jehovah is the centre 
of the universe, and can receive from every happy 
mind its full offering of confiding trust and love. 
He forever pours forth floods of light and joy, and 
receives back reflected rays of gladness from my- 
riads of happy minds. 

And there are some peculiar modes of enjoyment 



DIFFICULTIES OF RELIGION. 209 

to a benevolent mind, resulting from relations to a 
suffering and guilty race. What child is so dear 
as the one rescued from terrific danger ? What 
pleasure so great, as saving from intolerable evils, 
those who, but for such efforts, w^ould forever be 
lost ? What efforts so earnest, or so delightful, as 
those for the deliverance, support, and consolation 
of the guilty, the sorrowful, and the helpless? It 
was " for the joy that was set before Him," that the 
cross was endured, and the shame despised ; and 
it is those who are thus redeemed, over whom He 
will " rejoice with singing." 

There are minds who feel their habits of selfish- 
ness to be so inveterate, that they have no strength 
of their own ; there are minds of delicate and 
shrinking susceptibilities, who feel that they have 
cares and sorrows they can confide to no human 
ear ; there are minds of timid and retiring feelings, 
who dare not seek the sympathy and notice of the 
busy world, and would sink with withering desola- 
tion, when they find they have nothing on which 
to lean for comfort and support. How delightful 
to the All Gracious Parent to receive their humble 
sighs, and grateful tears ; to feel that he can 
strengthen the feeble amid the dreaded assaults of 
temptation ; that he is sought as the consoling 
friend, by the spirit that dares speak to none but 
him ; that he is an all-sufficient comforter and rest, 
where every earthly hope has ceased ! 

In conceiving of our Creator, as affected by the 
sorrows and guilt of a ruined race, we are hable to 
some false estimates. We take limited views, we 
18* 



210 LETTERS. 

behold all the guilt, and all the misery, and as our 
minds are filled with the view ; we are agitated, 
and distressed, and in darkness. But the Infinite 
Mind, has plans and resources of which we can 
have no conceptions, and what is darkness to us, is 
light and wisdom to him. He can see the end 
from the beginning, and is, from every " evil still 
educing good." He looks abroad on the vast uni- 
verse, of which this earth and all its cares, is but a 
particle. He is the centre of knowledge, love, and 
joy, and is, and ever will be, " God over all, blessed 
forevermore." 

In conclusion let me entreat you to persevere in 
efforts to gain correct and consistent views of Him, 
whom I trust you are seeking in sincerity and 
truth. If you will only " set your heart to serve 
Him" and persevere in the use of all appropriate 
means, that unreclining state of mind which you 
lament, will pass away and by the promised aid of 
Him who worketh in us to will and to do, you will 
come into the glorious light and liberty of the 
children of God. May His peace, which passeth 
all understanding, keep your mind and heart now 
and evermore. 

Yours, &c. 



LETTER XVI. 

-My Dear Sir, 

In my last I attempted to show that the service 
demanded of us by our Creator was a reasonable 
service, inasmuch as when he requires our supreme 
affection, he has at the same time disclosed all those 
characteristics and actions, which according to the 
very constitution of our minds, are fitted to awaken 
affection. I wish to present the reasonableness of 
the requisition in another light, by showing that this 
service demanded by our Maker ; is the way to se- 
cure our own best and highest happiness. For we 
are made to be influenced in all things by the de- 
sire of happiness, and therefore it seems reasonable 
that our Maker, in prescribing his laws, should not 
interfere with this constitution of mind. I would 
therefore present this as a position that may be sus- 
tained ; that the law of God, as summed up in the 
short sentence " thou shalt love the Lord thy God 
with all thy heart, and thy neighbor as thyself," is 
the infallible directory to the highest happiness of 
which such minds as ours are capable ; so that it is 



212 LETTERS ON THE 

another mode of saying " Be thou happy thyself, 
and make others so." 

We may ascertain this, in the first place by ex- 
amining the nature of mind and its various suscep- 
tibilities ; secondly, by the testimony of mankind in 
regard to their own experience ; and lastly, by the 
declaration of Revelation. 

Let us first notice the several susceptibilities of 
happiness and suffering in the human mind, for the 
purpose of observing that a man who obeys the Di- 
vine law, and is continually increasing in its spirit, 
has the best security for obtaining every species of 
enjoyment, even in this life, of which mind is sus- 
ceptible, and has the most certainty of avoiding the 
evils to which mankind are liable. 

We may first notice our susceptibilities of pain and 
pleasure through the medium of the senses. It is 
the temperate enjoyment of such gratifications, 
which can alone secure the good for which they are 
designed. Any intemperance, or excess, brings 
some immediate or remote evil, which more than 
balances the good. But experience proves, that 
fear of consequences, is not a sufficient restraint to 
prevent mankind from excessive indulgence, and 
that some other powerful principle is needed. 
Such restraints continually protect a mind regula- 
ted by love to God, and engaged in the noble ob- 
jects to which his service leads. He finds sources 
of gratification so much superior, that his attention 
is not easily drawn to grosser indulgencies, and the 
consciousness of the continual presence of the 



DIFFICULTIES OF RELIGION. 213 

Bountiful Giver of all good, is a restraint from eve- 
ry unlaw^ful excess. Thus such a mind is less 
tempted, and at the same time has more pov^er to 
resist temptation, than any being can command, 
who is undefended by the only true safeguard of 
virtue. 

Obedience to the divine law also, most perfectly 
secures that happiness w^hich results from the dis- 
covery of pleasing traits of character in intelligent 
minds, and from the exercise and reciprocation of 
affection. The amount of happiness gained from 
this source, always is proportioned to the character 
of the beings whom we love and admire, and from 
whom we seek the reciprocated boon. If they are 
felt to be unworthy the fulness of regard we would 
bestow, if they are found incapable of that return 
the heart desires, there is a restless longing for no- 
bler objects of affection, which still remains unsatis- 
fied. And if the mind gains transitory satisfaction 
from this source, yet how proverbially uncertain is 
human friendship, how easily blasted and turned to 
hate ! And amid the fearful uncertainties and vi- 
cissitudes of life, how unsafe is the heart in the pos- 
session of its dearest earthly treasures, which at any 
moment may be removed, and leave to desolation 
the heart which once rejoiced. 

But the mind that has raised its adoring affec- 
tions to its Creator, is safe from unsatisfied desires? 
from disappointed trust, from desolating loss. In 
Him is found full perfection ; one worthy our high- 
est affections ; one who can make a full return ; 



214 LETTERS ON THE 

one who is ever with us, watching 6ur sleeping pil- 
low and guarding our daily path ; one who can 
appreciate every motive, understand every mental 
sacrifice, forgive every frailty, and strengthen eve- 
ry right desire. A mind thus sustained, though ex- 
posed to the storms and vicissitudes of life, can 
never lose its best and all-sufficient good. What- 
ever may betide, in the midst of disappointment 
and disaster, in the midst of trial and grief, still it 
can joyfully exult in the thought, " whom have I in 
Heaven but thee ? and there is none upon earth 
that I desire beside thee. My flesh and my heart 
faileth, but God is the strength of my heart and 
my portion forever !" 

The pleasure derived from the exercise of the 
intellectual powers, can also be best secured by a 
mind that yields obedience to the divine law. The 
pleasure we derive from the acquisition of knowl- 
edge, very much depends upon the object we have 
in view in securing it. A person not regulated by 
the will of God, has all his objects and aims cen- 
tering in this life, and these are all of a limited and 
contracted nature. In seeking these, he often finds 
his plans crossed, his motives misinterpreted, and 
his schemes perplexed. He finds the esteem and 
friendship of life transient, its honors contested 
amid the bitterness and hate of competitors, and so 
much of disappointment and painfulness mingled 
with the attainment of the most ardently desired 
objects, that the hour of possession is often the 
hour of sorrow and disgust. And as one bubble 



DIFFICULTIES OF RELIGION. 215 

after another bursts and flits away, he continually 
learns that his energies are employed in the pursuit 
of unsatisfying and unsubstantial good. 

But he who enters into the plans and purposes 
of the Eternal Mind, who has devoted his powers 
to the object for which they were formed, who has 
consecrated all his energies to the great purpose 
of promoting the highest happiness of immortal 
minds, finds an object worthy his highest aims, and 
one which gives renewed interest to every species 
of knowledge. He has engaged in the glorious 
work, where God, and angels, and all holy beings 
are his associates, while sublime objects rise before 
him that meet his largest desires. He labors not 
for evanescent good, his toils are not to perish in 
a night, the fabrics of his glory crumble not to 
dust. The wreath of his success is immortal, the 
crown he wins unfading, the monuments he rears 
eternal ! 

And there are pleasures gained from the acqui- 
sition of knowledge, known only to such a mind. 
The discovery of wisdom, fitness, beauty and 
grandeur, in works of nature or of art, is one source 
of pleasure independently of any other connection. 
But if this discovery is the means of developing the 
character of some revered and beloved friend, 
how much is the enjoyment heightened. When 
we look on a beautiful picture, it is an object of 
great enjoyment, but if it is the work of our 
best beloved friend, how is this enjoyment height- 
ened ! If we listen to strains of poetry and elo- 
quence, our feelings are moved with pleasure, but 



216 LETTERS ON THE 

how much is this increased, when we regard them 
as the rich overflowings of the mind we love ! 

This heightened enjoyment, to be secured in the 
acquisition of knowledge, is peculiar to the mind 
whose highest affections are fixed upon God. All 
knowledge, either of matter or mind^ and all speci- 
mens of taste, wisdom, and skill, are but exhibitions 
to the human mind, of the works of God, in their 
several relations and connections. Poetry is the 
presentation in musical language, either of the beau- 
ties of nature, or of the workings of mind, or of 
those curious analogies that exist between matter 
and mind ; all devised and exhibited by our Crea- 
tor. Philosophy is an exhibition of the wisdom 
and power of the Divine Architect, in forming and 
regulating the relations and movement of matter. 
Chemistry teaches us the imperceptible working of 
the same hand, in the minute atoms he has formed 
and arranged, with all their curious and subtil 
laws. Mathematics is an exhibition of the rela- 
tions of matter, and of the powers of the human mind 
in developing truth. The laws of taste, as studied 
in the works of design, and of art, are exhibitions 
of the love of fitness, order, and beauty, in His 
mind, who has furnished the perfect models in the 
works of his hand. 

Thus we might pass through all the varied paths 
of knowledge, and show that each, through its own 
pleasing variety, leads the mind to the contempla- 
tion of Him, " by whom all things are, and were 
created." A mind then, which has its affections 
raised to God, while it seeks and obtains all the 



DIFFICULTIES OF RELIGION. 217 

happiness gained by other minds in the pursuit of 
knowledge, adds to this, the fulness of grateful and 
admiring delight, as at every step is developed the 
goodness, wisdom and power of the glorious Being, 
who is the centre of its affections, and the source 
of its hopes. 

The pleasure to be gained by the possession of 
power, is also open to the benevolent mind, while 
by principles of love and obedience, this sadly per- 
verted susceptibility, is guarded and restrained. A 
desire for this pleasure is the occasion of pride, con- 
tention, ambition, envy and every baleful passion to 
unregulated minds. But one which is under the 
controling influence of the Divine law, while it 
seeks this as a lawful good, which may thankfully 
be enjoyed, when not inconsistent with the general 
happiness, can readily resign it, when it is. Such 
a mind is not harassed by perplexing cares on this 
subject, for success is not the object of life, nor does 
disappointment destroy the source of true happi- 
ness. Thus while the benevolent mind secures 
the stimulus which this principle affords, in seek- 
ing all that is noble and of good report, it is pro- 
tected from the dangers that await those, who en- 
gage in the pursuit, unregulated by the holy law of 
God. 

The happiness secured by sympathy in the hap- 
piness of others, by being the cause of good to 
others, and by a course of conscious rectitude, as 
a matter of course, is best secured by a mind, 
which is living to fulfil the object of existence, and 
is employing every energy in promoting happiness 
19 



218 LETTERS ON THE 

Thus by reasoning from the known laws of 
mind, we gain the position, that obedience to the 
Divine law, is the surest mode of securing every 
species of happiness, attainable in this state of ex- 
istence. 

To this may be added the evidence of the re- 
corded experience of mankind. To exhibit this, 
'^1^ some specific cases will be selected, and perhaps 
a fairer illustra^iion cannot be presented than the 
contrasted records of two youthful personages 
^ who have made the most distinguished figure in the 
Christian, and in the literary world ; Henry Mar- 
tyn, the missionary, and Lord Byron the poet. 

The first was richly endowed with ardent feel- 
ings, keen susceptibilities, and superior intellect. 
He was the object of many afiections, and in the 
principal University of Great Britain, won the 
highest honors, both in classic literature, and math- 
ematical science. He was flattered, caressed, and 
admired ; the road of fame and honor, lay open 
before him, and the brightest hopes of youth, 
seemed ready to be reahzed. But the hour came 
when he looked upon a lost and guilty world, in 
the light of eternity ; when he realized the full 
meaning of the sacrifice of our incarnate God ; 
when he assumed his obligations to become a fel- 
low worker in redeeming a guilty world from the 
dominion of selfishness, and all its future woes. 
" The love of God constrained him ;" and without 
a murmur, for wretched beings, on a distant shore^ 
whom he never saw, of whom he knew nothing but 
that they were miserable and guilty, he relinquish- 



DIFFICULTIES OF RELIGION. 219 

ed the wreath of fame, forsook the path of world- 
ly honor, severed the ties of kindred, and gave 
up friends, country and home. With every nerve 
throbbing in anguish at the sacrifice, he went forth 
alone, to degraded heathen society, to solitude and 
privation, to weariness and painfulness, and to all 
the trials of missionary hfe. 

He spent his days in teaching the guilty and de- 
graded, the way of pardon and peace. He lived 
to write the law of his God in the wide spread 
character of the Persian nation, and to place a 
copy in the hands of its king. He lived to con- 
tend with the chief Moullahs of Mahomet in the 
mosques of Shiraz, and to kindle a flame in Persia, 
more undying than its fabled fires. He lived to en- 
dure rebuke and scorn, to toil and suffer in a fervid 
clime, to drag his weary steps over burning sands, 
with the daily dying hope, that at last he might 
be laid to rest among his kindred, and on his na- 
tive shore. Yet even this last earthly hope was 
not attained, for after spending all his youth in 
ceaseless labors for the good of others, at the early 
age of thirty-two, he was laid in an unknown and 
foreign grave. 

He died alone — a stranger in a strange land — 
with no friendly form around to sympathize and 
soothe. " Compositus est pauciorihus lachrymis" 
Yet this was the last record of his dying hand : 
^' I sat in the orchard and thought with sweet com- 
fort and peace of my God ! in solitude, my com- 
pany ! my friend ! my comforter !'* 

And in reviewing the record of his short, yet 



220 LETTERS ON THE 

blessed life, even if we forget the exulting joy with 
which such a benevolent spirit must welcome to 
heaven the thousands he toiled to redeem ; if we 
look only at his years of self-denying trial, where 
were accumulated all the sufferings he was ever 
to feel, we can find more evidence of true happi- 
ness than is to be found in the records of the 
youthful poet, who was gifted with every suscep- 
tibility of happiness, who spent his days in search 
of selfish enjoyment, who had every source of 
earthly bliss laid open, and drank to the very dregs. 
His remains present one of the most mournful 
exhibitions of a noble mind in all the wide chaos 
of ruin and disorder. He also, was naturally en- 
dowed with overflowing affections, keen sensibili- 
ties, quick conceptions, and a sense of moral recti- 
tude. He had all the constituents of a mind of 
first rate order. But he passed through existence 
amid the wildest disorder of a ruined spirit. His 
mind seemed utterly unbalanced, teeming with 
rich thoughts and overbearing impulses, the sport of 
the strangest fancies, and the strongest passions ; 
bound down by no habit, restrained by no princi- 
ple ; a singular combination of great conceptions 
and fantastic caprices, of manly dignity and childish 
folly, of noble feeling and babyish weakness. 

The lord of Newstead Abbey — the heir of a 
boasted line of ancestry — a peer of the realm — the 
pride of the social circle — the leading star of 
poesy — ^the hero of Greece — the wonder of the 
gaping world, can now be followed to his secret 
haunts. And there the veriest child of the nurse- 



DIFFICULTIES OF RELIGION. 221 

ry might be amused at some of his silly weak- 
nesses and ridiculous conceits. Distressed about 
the cut of a collar, fuming at the color of his dress, 
intensely anxious about the whiteness of his hands, 
deeply engrossed with monkeys and dogs, and fly- 
ing about from one whim to another, with a reck- 
less earnestness as ludicrous as it is disgusting. 

At times this boasted hero and genius, seemed 
nought but an overgrown child, that had broken its 
leading strings and overmastered its nurses. At 
other times he is beheld in all the rounds of dissipa- 
tion and the haunts of vice, occasionally filling up 
his leisure in recording and disseminating the dis- 
gusting minutiae of his weakness and shame, and 
with an effrontery and stupidity equalled only by 
that of the friend who retails them to the insulted 
world. Again we behold him philosophizing like a 
sage, and moralizing like a Christian ; while often 
from his bosom bursts forth the repinings of a 
wounded spirit. He sometimes seemed to gaze 
upon his own mind with wonder, to watch its dis- 
ordered powers with curious inquiry, to touch its 
complaining strings, and start at the response ; 
while often with maddening sweep he shook every 
chord, and sent forth its deep wailings to entrance 
a wondering world. 

Both Henry Martyn and Lord Byron shared the 
sorrows of life, and their records teach the differ- 
ent workings of the Christian and the worldly 
mind. Byron lost his mother, and when urged not 
to give way to sorrow, he burst into an agony of 
grief, saying, " I had but one friend in the world, 
19* 



22^ LETTERS ON THE 

and now she is gone !" On the death of some of 
his early friends, he thusVrites : " My friends fall 
around me, and I shall be left a lonely tree before 
I am withered. I have no resource hut my own re- 
flections, and they present no prospect here or 
hereafter, except the selfish satisfaction of sur- 
viving my betters. I am indeed most wretched !" 

And thus Henry Martyn mourns the loss of one 
most dear. " Can it be that she has been lying so 
many months in the cold grave ! Would that I 
could always remember it, or always forget it ; 
but to think a moment on other things, and then 
feel the remembrance of it come, as if for the first 
time, rends my heart asunder. O my gracious 
God, what should I do without Thee ! But now 
thou art manifesting thyself as ' the God of all 
consolation.' Never was I so near thee. There 
is nothing in the world for which I could wish to 
live, except because it may please God to appoint 
me some work to do. O thou incomprehensibly 
glorious Savior, what hast thou done to alleviate 
the sorrows of life !" 

It is recorded of Byron, that in society he gen- 
erally appeared humorous and prankish ; yet when 
rallied on his melancholy turn of writing, his con- 
stant answer was, that though thus merry and full 
of laughter, he was at heart one of the most mis- 
erable wretches in existence. And thus he writes : 
"Why at the very height of desire and human 
pleasure, worldly, amorous, ambitious, or even 
avaricious, does there mingle a certain sense of 



DIFFICULTIES OF RELIGION. 223 

doubt and sorrow—a fear of what is to come — a 
doubt of what is. If it were not for Hope what 
would the future be— a hell ! As for the past what 
predominates in memory — hopes baffled! From 
whatever place we commence we know where it 
must all end. And yet what good is there in 
knowing it ? It does not make men wiser or bet- 
ter. If I were to live over again, I do not know 
what I would change in my life, unless it were for — 
not to have lived at all. All history, and experi- 
ence, and the rest teach us, that good and evil are 
pretty equally balanced in this existence, and that 
what is most to be desired is an easy passage out of 
it. What can it give us but years, and these have 
little of good hut their ending." 

And thus Martyn writes : " I am happier here in 
this remote land, where I seldom hear what hap- 
pens in the world, than I was in England, where 
there are so many calls to look at things that are 
seen. The precious Word is now my only study, 
by means of translations. Time flows on with 
great rapidity. It seems as if life would all be 
gone before any thing is done. I sometimes re- 
joice that I am but twenty-seven, and that unless 
God should ordain it otherwise, I may double this 
number in constant and successful labor. But I 
shall not cease from my happiness and scarcely 
from my labor, by passing into the other world." 

And thus they make their records at anniversa- 
ries, when the mind is called to review life and its 
labors. Thus Byron writes: "At twelve o'clock 
I shall have completed thirty-three years ! I go to 



224 LETTERS ON THE 

my bed with a heaviness of heart at having lived 
so long and to so little purpose. It is now three 
minutes past twelve, and I am thirty-three ! 

Eheu fugaces, Posthume, Posthume, 
Labuntur anni; 

But I do not regret them so much for what I have 
done, as for what I might have done." 

And thus Martyn : " I like to find myself em- 
ployed usefully, in a way I did not expect or fore- 
see. The coming year is to be a perilous one, but 
my life is of little consequence, whether I finish 
the Persian New Testament or not. I look back 
with pity on myself, when I attached so much im- 
portance to my life and labors. The more I see 
of my own works, the more I am ashamed of them, 
for coarseness and clumsiness mar all the works 
of man. I am sick when I look at the wisdom of 
man, but am relieved by reflecting, that we have 
a city whose builder and maker is God. The least 
of his works is refreshing. A dried leaf, or a 
straw, make me feel in good company, and compla- 
cency and admiration take the place of disgust. 
What a momentary duration is the life of man ! 
" Lahitur et labetur in omne voluhilis cevum,^ may 
be affirmed of the river ; but men pass away as 
soon as they begin to exist. Well, let the mo- 
ments pass !" 

" They waft us sooner o'er 
This life's temjoestuous sea, 
Soon we shall reach the blissful shore 
Of blest eternity !" 

Such was the experience of those who in youth 



DIFFldULTIES OF RELIGION. 225 

completed their course. The poet has well de- 
scribed his own career : 

" A wandering mass of shapeless flame, 
A pathless comet and a curse, 
The menace of the universe; 
Still rolling on with innate force, 
"Without a sphere, without a course, 
A bright deformity on high. 
The monster of the upper sky !" 

In holy writ we read of those who are " raging 
waves of the sea foaming out their own shame ; 
wandering stars to whom is reserved the blackness 
of darkness forever." The lips of man may not 
apply these terrific words to any whose doom is 
yet to be disclosed ; but there is a passage which 
none can fear to apply. " Those that are wise, 
shall shine as the brightness of the firmament ; 
and they that turn many to righteousness, as stars 
forever and ever !" 

To these youthful witnessess may be added the 
testimony of two who had fulfilled their years. 
The first was the pohshed, the witty, the elegant 
and admired Earl of Chesterfield, who tried every 
source of earthly enjoyment, and at the end makes 
this acknowledgment : " I have seen," says he, 
" the silly rounds of business and of pleasure, and 
have done with them all. I have enjoyed all the 
pleasures of the world, arid consequently know 
their futility, and do not regret their loss. I ap- 
praise them at their real value, which is, in truth, 
very low. Whereas those that have not experi- 
enced, always overrate them. They only see 



226 LETTERS ON THE 

their gay outside, and are dazzled at the glare. 
But I have been behind the scenes. I have seen 
all the coarse pulleys and dirty ropes which ex- 
hibit and move the gaudy machines ; and I have 
seen and smelt the tallow^ candles w^hich illuminate 
the v^hole decoration, to the astonishment and 
admiration of the ignorant audience. When I re- 
flect on what I have seen, what I have heard, and 
what I have done, I can hardly persuade myself 
that all that frivolous hurry of bustle and pleasure 
of the world, had any reality ; but I look upon all 
that is passing as one of those romantic dreams, 
which opium commonly occasions ; and I do by no 
means desire to repeat the nauseous dose, for the 
sake of the fugitive dream. Shall I tell you that I 
bear this melancholy situation with that meritori- 
ous constancy and resignation, which most people 
boast of? No, for I really cannot help it. I bear 
it, because I must bear it, whether I will or no ! 
I think of nothing but killing time the best way I 
can, now that he is become my enemy. It is my 
resolution to sleep in the carriage during the re- 
mainder of the journey of life." 

The other personage was Paul, the Aged. For 
Christ and the redemption of those for whom he 
died, he " suffered the loss of all things ;" and this 
is the record of his course ; " in labors abundant, 
in stripes above measure, in prisons more frequent, 
in deaths, oft ; in journeyings often, in perils of 
waters, in perils of robbers, in perils by the heathen, 
in perils in the city, in perils in the wilderness, in 
perils among false brethren. In weariness and 



DIFFICULTIES OF RELIGION. 227 

painfulness, in watchings often, in hunger and 
thirst, in fastings often, in cold and nakedness, — 
and that which cometh daily upon me, the care of 
all the churches. We are troubled on every side, 
yet not distressed ; we are perplexed, yet not in 
despair ; persecuted, but not forsaken ; cast down, 
but not destroyed. For though our outward man 
perish, yet the inward man is renewed day by day. 
For our light affliction, which is but for a moment, 
worketh for us a far more exceeding and eternal 
weight of glory ; while we look not at the things 
which are seen, but at the things which are not 
seen ; for the things which are seen, are temporal, 
but the things which are not seen, are eternal." 
And as the time drew near when he was to be 
" offered up," and he looked back on the past course 
of his life, these are his words of triumphant exult- 
ation : " I have fought a good fight ! I have finish- 
ed my course ! I have kept the faith ! henceforth 
there is laid up for me a crown of righteousness, 
which Christ, the righteous judge shall give !" 

To this testimony of experience, may be added 
that of Scripture. " Whoso trusteth in the Lord, 
happy is he ! The fear of the Lord, that is wisdom, 
and to depart from evil is understanding. Wis- 
dom is better than rubies, and all the things that 
may be desired are not to be compared to her. Her 
ways are ways of pleasantness, and all her paths 
are peace. Keep sound wisdom, so shall it be life 
to thy soul. Then shalt thou walk in thy way 
safely, and when thou liest down thou shalt not be 
afraid, yea, thou shalt lie down and thy sleep shall 



228 LETTERS ON THE 

be sweet." And thus the Redeemer invites to his 
service : " Come unto me all ye that labor and are 
heavy laden, and I v^ill give you rest. Take my 
yoke upon you, and learn of me, for I am meek 
and low^ly in heart, and ye shall find rest unto your 
souls!" 

In reflecting on the topics I have suggested, do 
you ask, why, if Christians have such sources of 
high enjoyment, do they not appear, as a class, 
happier than other men. Ah, my dear sir, how 
few attain such elevated piety as is here described ! 
It is because Christians are so inconsistent, so 
worldly, so led about by temptations, that they 
cannot reach that higher place, of " calm and se- 
rene air." Beside this, some of the best Christians 
in the world, have such incorrect intellectual views 
of religious truth and duty, that they suffer more, 
and enjoy far less than they would, had they^more 
correct notions. 

But after all. Christians do enjoy more in this 
life than other men. The happiest persons hy far, 
that I have ever known, were the most intelligent, 
consistent and devoted Christians. And even 
those who enjoy the least, I beheve would tell you, 
that they would not exchange their present meas- 
ure of happiness, for that which they received be- 
fore they commenced their christian life. 

They would tell you that their happiness came 
from sources different from worldly enjoyments, 
and was mingled with anxieties and sorrows that 
were different ; but that on the whole, the balance 
was in favor of religion, as tending to promote our 



DIFFICULTIES OF RELIGION. 229 

best happiness even in this life. And I beheve as 
Christians advance in consistent views of religious 
truth and duty, and gain in a spirit of true devoted- 
ness to God, and the best interests of their fellow 
men, it will become more and more apparent to 
the world, that the ways of true wisdom are in- 
deed " pleasantness and peace." 

With sincere desires that you may find these 
happy ways, and not only walk in them yourself, 
but guide and influence multitudes to do the same, 
I remain as ever, 

your friend, &c. 



20 



LETTER XVII. 

(to another person.) 

My Dear Sir, 

It seems to me that the difficulties you suggest, 
when I urge you to examine for yourself, and come 
to some definite result in regard to Unitarian doc- 
trines, appear to you of much greater magnitude 
than the reality warrants. I do not think " it is 
necessary to explore tomes of angry controversy, 
nor to examine disputed passages in Greek and 
Hebrew, nor to dive into all the profounds of met- 
aphysics, nor to trace back history and the fathers 
to the days of the apostles." I think all the plau- 
sibility and success of Unitarianism may be re- 
solved into two general causes, of which you can 
judge without all this research. The first is, un- 
fairness in argument ; and the second is, a violation 
of the laws of evidence, in regard to the interpreta- 
tion of language. 

When I charge unfairness of argument, I do not 
intend to impeach motives, or to imply that it is 
knowingly and wilfully perpetrated. There are 
many cases in which men reason incorrectly and 
unfairly, without at all knowing or intending it ; I 



DIFFICULTIES OF RELIGION. 23^1 

leave motives and intentions out of the question, 
and only aim to establish the fact. 

As both Unitarians and their opponents ac- 
knowledge the Bible as the source of their faith, 
the whole controversy turns on the interpretation 
of language. The chief difficulties encountered 
here, arise from this fact, that a great part of the 
words and expressions of language have two or 
more uses, so that the question always must arise, 
as to which of the several meanings that are at- 
tached to the same expression in its different uses, 
is to be adopted as the true one. 

Now the peculiarity which distinguishes Unitari- 
ans from all other sects is the denial of the supreme 
divinity of Jesus Christ and of the Holy Ghost. It 
is this point, therefore, which I will select to exhibit 
what I deem the unfairness of argument which the 
defence of Unitarianism always has involved. 

Now almost the whole matter turns on the use 
of the terms one, only, alone, and similar terms 
denoting unity; and I will premise, therefore, 
with an exhibition of the use and signification of 
such terms. 

Unity or oneness means, that which gives no cause 
or ground of distinction into two. Thus our minds 
are said to be one and indivisible, because there is no 
foundation for any distinction that makes two. All 
the emotions, thoughts, and acts of choice, pertain, 
so far as we can perceive, to the same thing. We 
have no proof that there are two thinking, feeling 
and acting agents in our bodies, and therefore as 
there is no foundation for a distinction into two 
we say there is one. The term one, or unity, is 



232 LETTERS ON THE 

the same as saying " not two or more ;" and say- 
ing that " one is two" in the same sense, is saying 
that existences are ** two and not two " which is 
an exact contradiction, inconceivable, and there- 
fore beyond the possibility of behef ; for we can- 
not believe that of which we cannot even conceive. 
Whenever the term one, then, is used, it means 
that in the particular respect to which it is applied, 
there is no foundation for distinction into two or 
more. Thus when a man and his wife are declar- 
ed one, it signifies that in certain respects there is 
no foundation for considering them two. When 
an assembly is said to have " only one mind," it 
means that in a certain respect there is no founda- 
tion for considering them as two. When an army 
is said to be " one body," it means that though 
composed of thousands of bodies, there is one re- 
spect in which they cannot be considered as two. 
From these illustrations it appears that all exist- 
ences can be regarded as one in some respects, 
and as two or more, in other respects ; and that when 
a thing is said to be one, it signifies that in some 
respects there is no foundation for considering it 
as two. 

Now both sides agree that it is common to ap- 
ply the term one to things which in some respects 
are plural, while in others there is a unity. Both 
agree that when the term one is used, the question 
always must arise, "in what respect is there unity?" 
When, for example, Christ says, "I and my Father 
are one," both agree that there is a sense in which 
they are one, and a sense in which they are two, 
and not one. 



DIFFICULTIES OF RELIGION. 233 

In regard to the term God also they both agree 
that two distinct persons are called God ; namely, 
Jesus Christ, and the being styled in distinction 
" the Father." Both agree that the term god is 
applied to beings who are men. Thus Moses is 
called a god to Pharaoh, and magistrates are called 
gods to those whom they govern. Both agree that 
Jesus Christ is in some respects God, so that in 
those respects, it is proper to call him God, and 
that in other respec s he is a man, and is called a 
man. 

Now there is a sense in which one is a contra- 
diction to two or more. For example, when we 
say our own mind is one mind, it would be a con- 
tradiction to say it was two minds, in that sense in 
which we call it one mind. But when we speak of 
a number of minds who think and feel alike, al- 
though there are many of them, and in one sense 
it is absurd to call them one mind, yet in another 
sense it is proper and in common use to say, "they 
are all one mind," or " but one mind animates 
them," meaning that in some respects they are one, 
that is, in some respects there is no foundation for 
regarding them as two or more. 

The question then is this ; when Jesus Christ 
and the Father are called one, is it that oneness 
which we attribute to our own minds, and which 
makes it absurd and a contradiction to call them 
two 1 Now both Unitarians and Trinitarians agree 
here also. Trinitarians expressly and in all cases 
say that they do not attribute that oneness to the 
Father and the Son which makes it an absurdity 
20* 



234 LETTERS ON THE 

and a contradiction to call them two. They say 
they regard them as two in one sense, and one in 
another sense, that they never regard them as 
one in the same sense in which they regard them 
as two. 

It appears, then, that Unitarians and Trinitarians 
agree thus far, that both allow two uses to the 
term one ; that both allow that this term is appHed 
to two beings ; the Father and the Son ; and that 
both say that this oneness is not the unity which 
we predicate of our own minds, which makes 
it an absurdity to say that in this same respect they 
are two. 

What, then, are the respects in which they differ? 
They differ in this. The Trinitarian says that in 
the Bible there is a person called the Father, to 
whom the names of God, Lord, and Jehovah are 
given, to whom the attributes of omniscience, om- 
nipotence, omnipresence and eternal existence are 
ascribed, and who is presented as the object of 
love, worship and obedience. 

That there is another person called the Son, to 
whom the names of God, Lord, and Jehovah are 
given, to whom the attributes of omniscience, om- 
nipotence, omnipresence and eternal existence are 
ascribed, and who is presented as the object of 
love, worship and obedience. 

And that there is a third divine person called 
the Holy Ghost, to whom these same names, attri- 
butes and claims are given. And inasmuch as 
each of these have the same names, attributes and 
claims, they are each to be regarded as distinct di- 



DIFFICULTIES OF RELIGION. 235 

vine persons, to whom equal and the same wor- 
ship, reverence, and obedience belong. They 
say also that there are passages in the Bible that 
teach that there is " but one God," that there is 
" but one Jehovah," that " there is one Lord alone," 
and therefore there are some respects in which 
these three divine persons are one, which make 
it proper to call them one God; just as when there 
is a number of separate, distinct human minds, 
there is a sense in which it is proper to say, " there 
is but one mind among them all." 

On the contrary, the Unitarians say that there 
is one divine person called " the Father," to whom 
the names of God, Lord, and Jehovah, are given, 
to whom the attributes of omniscience, omnipo- 
tence, omnipresence and eternity are ascribed, and 
who is presented as the object of love, worship, 
and obedience ; that there is another being called 
Jesus Christ, to whom the names of God, Lord, 
and Jehovah are ascribed, to whom the attributes 
of omniscience, omnipotence, omnipresence and 
eternity are ascribed, and who is presented as an 
object of love, worship, and obedience. But they 
^laim that the names when given to Jesus Christ 
are used in a different sense from what they are 
when given to the Father ; that the attributes are 
ascribed to him in a different sense, and that the 
love, worship and obedience claimed, is different 
from that claimed for the Father. They say that 
when the Father is called God and Lord, it signi- 
fies one supreme and only self-existent mind; but 
that when applied to Christ, they have that second- 
ary meaning which was given when Moses was 



236 LETTERS ON THE 

called " a god to Pharaoh," and when rulers are 
called " gods" to their subjects ; that when the di- 
vine attributes of the Father are ascribed to the 
Son, they are to be regarded as limited and deri- 
ved, just as when the ambassador of a monarch is 
regarded as representing his sovereign in certain 
powers and dignities, which are not inherent in his 
own person, but which are regarded as belonging 
to him, in his representative capacity ; that when 
worship and obedience are demanded, they are to 
be limited in the same way, and to be rendered to 
him, not as his own due, but as due to him as an 
ambassador and teacher sent by the Sovereign of 
the universe. 

Now the whole question turns, if managed fairly 
and correctly, simply on those points where the 
two parties differ ; namely, " the sense in which the 
names, attributes and claims of deity are ascribed 
to Jesus Christ." 

There is no dispute about the fact that these 
names, attributes and claims are ascribed to him; 
for though there is some dispute as to the number 
of times, there is none as to the fact that all are in 
fact allowed somewhere in the Bible. 

Of course it is the business of the Trinitarian to 
bring evidence that these expressions have the 
same meaning, when applied to Jesus Christ, as 
they do when applied to the Father ; and it is the 
business of the Unitarian to bring evidence that 
they are not used in this, but in another sense. 

I am now prepared to point out the unfairness 
in argument, universally found in defences of Uni- 
tarianism. 



DIFFICULTIES OF RELIGION. 237 

You will find that when the term one is used in 
such passages as these, there is " one God," there 
is " one Jehovah," there is " only one Lord," that 
they assume without proof, that this unity is such 
a unity as we ascribe to our own minds ; a unity 
which makes it a contradiction to say that there is 
more than one divine person who has the attributes 
and claims which they allow to the Father. I say 
they assume it ; for they do not prove it, or even 
attempt it. I feel confident, from examination, 
that you will find no single instance in which any 
defence of Unitarianism meets this first claim of 
fairness and equity, that they should prove the point 
upon which the whole controversy turns. But 
they go still farther than this in unfairness ; they 
not only assume their notion of unity without proof, 
but they always talk and write just as if Trinita- 
rians acknowledged the truth of this, their main 
position, which in fact Trinitarians always deny. 
Trinitarians always deny, in all cases, that they 
believe in a unity of divine persons which is con- 
tradictory to a trinity ; they claim to believe that 
there is a unity in some respect, and a trinity in 
other respects, and that there is not a unity in the 
respect in which there is a trinity. They say 
just as Unitarians do, there is a sense in which 
Christ and the Father are one, and there is 
a sense in which they are two and not one. Uni- 
tarians say that when the term " there is only one 
God" is used, the unity is meant which we predi- 
cate of our own minds, which makes it absurd 
to say that two divine persons are one God. 
Trinitarians deny this kind of unity, and say that 



238 LETTERS ON THE 

there is a foundation for calling these two equally 
divine persons one God, which does not involve a 
contradiction, and that it is not that sense in which 
they are three, that they are to be called one. 
They maintain that they are one in a sense which 
allows the existence of three divine persons, each 
possessing eternal underived existence, creative 
power, omniscience, omnipotence and omnipres- 
ence, and that each is a proper object of love, wor- 
ship and obedience. 

Now Unitarians will reason fairly, when in the 
first place they will allow to their opponents the 
sentiments which they really hold, viz. that they 
believe in a unity which is not that which Unitari- 
ans hold to, and therefore, not contradictory to the 
existence of three divine persons, each possessing 
all the attributes they allow to the Father. And 
then they will reason fairly in the other respect, 
when they will bring proof that the unity they them- 
selves hold to, is the one which the Bible teaches, 
and which is so inconsistent w^ith the Trinity as to 
make it an absurdity. 

It will not be right or fair in me, however, not 
to allow the difficulties on this subject that really 
exist, and in doing it, you will perceive where 
it is that the chief strength and plausibility of 
Unitarianism is found. Trinitarians, not con- 
tent with a ground which they can safely hold 
and avoid all difficulties, have embarrassed them- 
selves, and given force to the arguments of those 
who differ from them, by attempting to show what 
it is in which the divine unity consists, and how this 



DIFFICULTIES OF RELIGION. 239 

unity which they describe, can be made consistent 
with their views of a Trinity. 

You will find Trinitarians divided into three 
classes on this subject. The first class is that which 
includes the great body of common Christians, 
who do not speculate or enter into the philosophy 
of religion. They find that in the Bible the Father 
is called God^ Lord and Jehovah, that he has the 
attributes of Deity given him, and that he is pre- 
sented as the object of love, worship and obedi- 
ence, and so they take the thing just as it reads 
in their Bible, and render to him these names, at- 
tributes and rights. 

They find Jesus Christ has all these names, attri- 
butes and rights ascribed to him, they take the 
matter just as it reads, and render to him these 
names, attributes and rights. And so of the Holy 
Ghost. 

They find the passages that say there is "but 
one God." They know that the term one has dif- 
ferent uses, that the same persons and things are 
two in one sense and one in another. They there- 
fore, with the common sense that stands as the 
guardian of Holy Writ, say that there are Three 
divine, eternal, self-existent persons, each of which 
has the same names and attributes as the others, 
and that there are some respects in which they are 
one God. 

But if the question is asked, in what respects are 
they one God, how, if they are three in the respects 
in which you regard them as three, can they be 



S40 LETTERS ON THE 

properly called one God ? They simply reply to 
this, " we do not know, we know that the Bible 
teaches both the views we hold ; the Trinity and 
the Unity ; we know that things and beings can be 
one in some respects, and three in other respects, 
without absurdity or contradiction. We hold that 
this is the case in regard to the Trinity. We do 
not pretend to say in what respects there is a unity, 
and no one can say, therefore, that we hold to a 
unity which is contradictory to our views of the 
Trinity. 

Another class of Trinitarians say that there are 
these three Divine Persons, to whom equally and 
alike, pertain all the attributes and rights that are 
ascribed by Unitarians to the Father ; that each of 
these is God, the one as much as the other; that 
they are exactly alike in being self-existent ; from 
eternity, in each being an omnipresent spirit, in 
each having every possible perfection, and in hav- 
ing a perfect similarity, called also oneness, in 
knowledge, in feelings, in desires, and in choice ; 
that they are so perfectly similar and alike in every 
conceivable respect, that until one of them became 
incarnate, there was no possible ground for making 
any distinction, which human minds could under- 
stand, so that, though to these Divine Persons them- 
selves, there was ground for distinction into differ- 
ent persons, yet so far as human beings could con- 
ceive or understand, there was no such ground, and 
therefore to them in all respects here was hut one 
God ; that all the distinction now revealed, is that 
which relates to the redemption of mankind. We 



DIFFICULTIES OF RELIGION. 241 

now can conceive of one as becoming incarnate, 
when the others did not, and of the Father and the 
Spirit as each doing something in promoting this 
work, or in relation to Jesus Christ, which the other 
did not do. This perfect similarity in thought, feel- 
ing, desire, knowledge and purpose, it is maintained, 
is foundation sufficient to make it proper, and in 
agreement with the ordinary use of language, to 
call them one God. 

To meet fairly those who explain the Unity thus, 
it must be shown, either that the Bible gives no 
authority for ascribing such entire similarity in 
nature and character to the three Divine Persons, 
or else that such a unity is not a sufficient ground 
to make it proper to call them one God, but is a 
violation of the laws of language. Calling it 
Tritheism is neither proof nor argument. 

This third class of Trinitarians are those who 
explain the Unity so that I never could perceive 
wherein they differ from Unitarians, in describing 
a Unity that is contradictory to a Trinity. When 
I read their statements, they always convey an 
impression of a Unity in the divine persons, that 
makes the Trinity they hold, a contradiction. 
They deny this, but in explaining how it is not con- 
tradictory, there is so much that is unintelligible to 
me, that I cannot understand them. But this much 
I always perceive, that they believe there is 
one sense in which there are three divine, eternal, 
self-existent persons, each possessing all the attri- 
butes ascribed to the Father, and yet that there is 
another sense in which there is a unity, and that 
21 



242 LETTERS ON THE 

they consider that this unity is not the one which 
Unitarians hold, and which makes a Trinity ab- 
surd. This they all maintain, and if in attempting 
to exhibit the philosophy of their doctrine, they con- 
tradict the doctrine itself, it is very unfair to charge 
them with holding what they expressly and always 
deny. 

No Trinitarians ever allow that they hold to a 
unity of persons, that is such a unity as we predi- 
cate of our own minds, and which makes the doc- 
trine of the Trinity an absurdity. They all 
say, that they hold the Trinity to exist in cer- 
tain respects, and the unity to exist in certain 
other respects, which are not contradictory. 

Now 1 am ready to point out the unfairness of 
Unitarian arguments. I ask you to examine for 
yourself. Go to the fairest, most intelligent and 
best informed Unitarian you know, and ask him for 
the best argument against Trinitarianism, the one 
he deems unanswerable, and see if you will not 
find the following exhibition of unfairness. 

First, assuming that the Unitarian sense of uni- 
ty is the correct one without proof. Secondly, 
assuming that Trinitarians allow the same sense to 
the word. And then they go on to exhibit the 
methods employed by some few Trinitarians, who, 
in explaining their philosophy, contradict their doc- 
trine. If you can show me a single Unitarian 
writer who is not guilty of this unfairness, I shall 
see something new to me. 

Now it seems to me, that plain, common-sense 
people, who have no theories and no philosophy 



DIFFICULTIES OF RELIGION. 243 

on the subject, are much more fair, and much more 
philosophical in interpretmg language, than Unita- 
rians. They say that Jesus Christ and the Father 
both are called God, and both have the attributes 
of God, and both are worshipped as God, and that 
therefore, both are God, and both should be wor- 
shiped as God. And when they read the texts, 
" there is only one God," and are asked how there 
are two persons called God, and yet it is said there 
is only one God, they answer, they do not know 
how it is, but they believe it is so, because they find 
it in the Bible. If they understood the language 
of philosophy and philology, they might say, it is a 
law of interpretation, that when two senses may 
be given to a word, that sense is to be taken as the 
true one, which makes a writer consistent with 
himself, and does not contradict his other declara- 
tions ; and therefore as it is common to use the term 
one to signify unity, in some respects, when there is 
plurality in other respects, it is proper to interpret 
it thus, in this case, and to say tliat the Father and 
the Son and Spirit are three in some respects, and 
one in other respects ; so that it is proper and in 
agreement with the use of language to call them 
one God. 

But without at all questioning the honesty of in- 
tention in Unitarian writers, I would ask you if you 
think it is really fair, to assume that the Unitarian 
sense of the term one is the right one without 
proof ; or if it is fair to assume that Trinitarians 
acknowledge this use of the term as the true one, 
when they always and universally deny it ; or if it 



244 LETTERS ON THE 

is fair to take the mode of explaining their philo- 
sophical f^eone^, employed by some Trinitarians, as 
an exhibition of doctrines as held by the whole 
body. The whole body hold to the fact that there 
are three Divine Persons, to whom the same names, 
attributes, and honors belong ; and that there are 
some respects in which there is such a unity as 
makes it proper to call them one God. This is 
the doctrine or fact, held by all Trinitarians. But 
all Trinitarians do not attempt to show in what re- 
spects there is a unity, nor to show that the unity 
which exists, is consistent with the existence of such 
a Trinity as they hold. Is it fair then to take the 
theories and speculations of those who do attempt 
this, as an exhibition of the doctrine held by all 
Trinitarians ? 

Supposing that some Trinitarians, in attempting 
to show what their notions are of the unity, have 
described, (and without seeming to know it,) a uni- 
ty, such as Unitarians claim ; a unity that is con- 
tradictory to the doctrine of the Trinity ; is it fair 
or right to say, that all Trinitarians hold to such a 
unity, when some expressly disclaim it, and when 
the very men who involve themselves in this em- 
barrassment, expressly claim that they do not hold 
to a unity that is contradictory to their ideas of 
Trinity, and are endeavoring to show it ? It seems 
to me that this is a case where it is very easy to 
distinguish between a doctrine or fact that is be- 
lieved, and a philosophical theory that attempts to 
explain that fact. Trinitarians have no difficulty 
in the doctrine they hold ; all their embarrassments 



DIFFICULTIES OF RELIGION. 245 

have arisen from the various theories that have 
been invented to explain the philosophy of the doc- 
trine. That there are three Divine Persons, each 
having all the attributes ascribed to the Father, 
Mobile at the same tiaie they are one in certain re- 
spects, so that it is proper, according to the right 
use of language, to call them one God^ is a proposi- 
tion neither difficult to comprehend, nor mysteri- 
ous, nor absurd. A mystery is a fact that is not 
knovsrn or understood. The mystery about the 
Trinity is not in the doctrine itself, but in that part 
connected vv^ith it, w^hich is not and cannot be 
know^n or understood, viz. all those particulars in 
which the unity of the three divine persons con- 
sists. And the fog and mysticism which has been 
cast about this subject, is made by attempts at this 
point, to be wise " above what is written." Some 
of the particulars that constitute the divine unity 
are revealed, for we know that they are one in feel- 
ings, purposes, and interests ; but in how many 
other respects they are one, which are not ex- 
pressly and clearly revealed, it is not for us to 
know, and surely it is unwise to inquire. 

I will point out one other instance of unfairness 
of the same kind, because it relates to the other 
distinctive peculiarity of Unitarianism, the divine 
and human nature of our Lord and Savior Jesus 
Christ. 

Here again it is important, first, to notice where- 
in Unitarians and Trinitarians agree. 

They both allow that Jesus Christ was God, in 
21* 



246 LETTERS ON THE 

some respects, and that he was man in some re- 
spects, while he was not man in other respects. 
The Unitarian says he was God in those respects 
in which Moses was a god to Pharaoh, and rulers 
are gods to their subjects, though he was not God 
in those respects in which God the Father, as they 
claim, is different from all others. They say that 
he was a man in these respects ; that he was born 
of woman, and was subject to all the changes and 
sufferings and trials of humanity ; but he was not 
a man in this respect, that he had a super-angelic 
nature, was free from all sin, existed before he 
came into this world, and possessed powers and at- 
tributes, either inherent or delegated, that do not 
belong to human minds. 

Trinitarians, on the contrary, say that he 
was God in the same sense, and in all respects, in 
which the Father is God ; that he was man in this 
respect, that he was born of woman, was subject 
to all the changes, sufferings and trials, of humani- 
ty ; but that he was not a man in this respect, that 
he had a Divine nature, was free from all sin, and 
had powers and attributes that do not belong to hu- 
man minds. 

Now the unfairness which I ask you to notice is 
this. Take any Unitarian writer on this subject^ 
and they quote all the texts that show that Christ 
was a man, as proof that he was not God, just as if 
it was a conceded point that if he is a man, he can- 
not at the same time be any thing superior to a 
man. And then they go on acknowledging his 
super-human character, and never seem to notice 



DIFFICULTIES OF RELIGION. 247 

or to know, that they allow the same fact, which 
either explains and removes all difficulties in the 
views they condemn, or else involves themselves in 
the same. For they allow the general principle that 
a being can be a man in some respects, so that it is 
proper to call him a man ; and God in other re- 
spects, so that it is proper to call him God, and so 
long as they allow this, it is not fair to bring up 
texts that show he is a man, to disprove the ortho- 
dox view of his divine nature, when they would 
just as much disprove their own ideas of his su- 
per-human nature. For it is just as proper to call 
him God and man, as to call him a super-angelic 
being and a man. 

Now I ask you to examine Unitarian writers on 
this point, and see if they are not guilty of the un- 
fairness of urging difficulties as fatal to the views 
of Trinitarians, which are just the same, and just as 
fatal to their own system. 

It seems to me that Trinitarians have, in this 
matter also, as well as in the general question, 
made themselves difficulties in regard to a doctrine, 
which really belong only to the theories invented to 
explain the philosophy of the doctrine. The doc- 
trine or fact revealed is simply this, that Jesus 
Christ has the attributes which are ascribed to the 
Father, and that he became incarnate, and so took 
upon himself the state and relations and peculiari- 
ties of a man, that it is proper to call him a man. 
He was a man in those respects which are included 
under the term man. He was born of woman, 
had a human body and a rational and immortal 



248 LETTERS ON THE 

spirit, was subject to all the changes and relations 
of humanity, and died as men die. What more he 
had than this, is no part of the question. If he had 
what constitutes it proper to call any being a man, 
he was a man, however much he may have been 
besides. Just as every man has all that constitutes 
any being an animal^ and yet has other properties 
that in addition constitute him a man. 

Now there are three classes on this point, as 
well as in regard to the theories about the Trinity 
among Trinitarians. The first class includes all 
common minds that do not theorise or speculate 
about the philosophy of religion. They take the 
simple facts revealed, viz. that Jesus Christ has all 
the attributes of God, the same as the Father has ; 
and therefore he is God, the same as the Father is. 
That he also has the attributes and name of a man 
ascribed to him in the Bible, and therefore he is a 
man. And they stop here. If they are urged to 
tell how this is so, they simply reply, we do not 
know, the Bible tells us it is so, and therefore we 
believe it is so. 

There is another class who attempt to explain 
the philosophy of the doctrine thus. They say the 
Divine Mind of our Savior became incarnate, and 
in such a way that, while connected with a body, 
the exercise of his divine attributes was hmited and 
his glory thus obscured ; that while in this state of 
humihation, it was proper to ascribe to him all the 
attributes of Deity, because he really possessed 
them all J though during his state of humiliation, to 
a greater or less extent they were not in exercise ; 



DIFFICULTIES OF RELIGION. 249 

that at the same time he was a man, because he 
had those peculiarities which entitle a being to that 
name — that he was born of woman, suffered the 
ills and changes of humanity, and died as men die. 
Not, (as Unitarians seem to imagine, who shudder 
when they speak of it, as if Trinitarians believed it,) 
that his divine nature was destroyed ; but that it 
was released from the clay which limited the ex- 
ercise of infinite powers and facuities. 

The third and last class say, that when the Di- 
vine Mind became incarnate, it was in some mys- 
terious way united with a human soul, as one per- 
son, and that when divine attributes are ascribed 
to Jesus Christ, they are predicated of his divine 
nature, and that when human attributes are 
ascribed to him, they are predicated of his human 
nature. 

Now you will find that all the embarrassments of 
Trinitarians have resulted from these theories, 
which are intended to exhibit the quo modo of a 
doctrine, and not to the doctrine itself. Those who 
are satisfied without a theory, have no difficulties. 
They simply say, we do not know how it is ; we 
only know that the Bible says it is so, and nobody 
can prove that it is not so. Nobody can prove that 
Christ did not possess all the attributes that make 
it proper to call him God, in the same sense that 
the Father is God, nor that he did not, at the same 
time, possess attributes that make it proper to call 
him a man. 

For my own part, I think all christian minds 
might wisely and safely, stop here ; the chief use 



250 LETTERS ON THE 

of philosophical theories, is to meet the difficulties 
of sceptical men, who will not trust the Bible in 
this way. In such cases, it is sometimes useful to 
be able to show that there is a way in which we 
can see how the thing may he, so that it is not ne- 
cessary to allow contradictions and absurdities in 
the Bible. For this purpose I think some theories 
are better than others, and feel myself at liberty to 
select such as seem the most rational and consis- 
tent ; but I never incorporate them into my sys- 
tem as articles of revealed truth, but place them 
where they belong, as the philosophical deductions 
of human minds. And if this distinction had al- 
ways been preserved, the church of Christ would 
have been saved from many hurtful controversies. 

Now it would seem from what has been said, that 
the Unitarian theories have just exactly the same 
difficulties to meet as the Trinitarian. They have 
to explain the difficulty of saying that there are 
more Gods than one in one sense, and only one 
God in another sense. They have to explain the 
difficulty of saying that Christ is God in one re- 
spect, and in other respects a man. In addition to 
this, they have the difficult task of altering the most 
obvious and natural sense of all those passages, 
which ascribe the names and attributes, and rights 
of the Divinity to Jesus Christ. 

It is in doing this that Unitarians exhibit the se- 
cond particular I am attempting to show, viz : " a 
violation of the laws of evidence in regard to the 
interpretation of language." 

The great law of evidence, that we are to take 



DIFFICULTIES OF RELIGION. 251 

to be truth that which has the balance of evidence 
in its favor, is as fundamental and as indispensable 
in the interpretation of language, as it is in the 
common and practical affairs of life. We all 
know that almost every expression of language 
has more than one meaning ; it may be a literal, it 
may be a figurative sense ; or it may be one of 
several literal uses. For example, when we find such 
a sentence as this, " He took the heads' it may mean 
the heads of a discourse, or the heads of some 
animals, or the heads of nails, or the principal of- 
ficers of the departments of government ; and 
we can determine the true meaning, only by ex- 
amining the subject of discourse, and finding which 
of these meaning has the most evidence in its 
favor, and involves the fewest difficulties. If every 
man is at liberty to show that expressions have va- 
rious senses, and then choose whichever he pleases, 
no laws, or contracts, or writings of any kind could 
be relied on for a moment. 

Now there are certain rules of interpretation 
which every man of common sense uses, which 
enable him when he reads his newspaper, for ex- 
ample, to determine what parts are true, and what 
parts are fictitious, and what is literal, and what is 
figurative, and what is poetry, and what is prose. 
Though such men never have these rules drawn up 
into regular forms for use, they always employ 
them, and find little difficulty in gaining the true 
meaning of writings, so far as all important and 
practical purposes are concerned. The Bible is a 
book written in the language of men, and is there- 






252 LETTERS ON THE 

fore to be interpreted by the same rules as all 
other writings. 

To these positions you will readily yield assent, 
and I will now point out some of the particulars 
in which Unitarians violate the law of evidence, 
and the rules of interpretation. I shall not pre- 
sent many specific cases, to illustrate, but rather 
ask you to examine the matter for yourself, and 
then judge whether I am not correct. Take, as 
one instance, some disputed readings, where the 
Unitarian claims that a text in the original has a 
certain reading, and the Trinitarian claims that it 
has a different one. Now the way to settle this 
matter properly, is to take that reading which has 
the balance of evidence in its favor. This evi- 
dence always depends on the number and the value 
of manuscripts. The reading w^hich has the most 
manuscripts, and the most valuable manuscripts in 
its favor, is the true reading. Of course we have 
only to inquire how many manuscripts and of 
what sort are for one side, and what for the 
other, and then take that to be the right, which has 
the most in its favor. Unitarian and Trinitarian 
critics do not dispute about the question of which 
manuscripts are on each side. The Trinitarian 
says, the greatest number of manuscripts, and the 
most valuable are in favor of a certain reading, 
therefore it is the true reading. But usually the 
Unitarian first assumes that his notion of the unity 
of God which makes the Trinity absurd, is the 
true one ; and then shows that the texts are capa- 
ble of the Unitarian reading, and then shows that 



DIFFICULTIES OF RELIGION. 253 

some manuscripts are in favor of it, then claims 
(that as the Trinity is an absurdity,) the reading 
that is supported by the fewest and most doubtful 
manuscripts, is the true reading. Now if their 
views of the unity can be established, then the 
Trinity is an absurdity, and not all the testimony of 
all the writings on earth can establish it. But if it 
is a question that can be settled by the balance of 
evidence, then Unitarians violate the law of evi- 
dence by this mode of procedure. 

In regard to this whole matter of " various read- 
ings," in the original manuscripts, it seems to me 
to have a very magnified aspect, from the imposing 
representations of Unitarian writers. " Thirty 
thousand different readings" sounds very ominous, 
but when it is found that most of these are about 
as important as the substitution of the article an 
instead of an a, or the omission of some letter in 
spelling a word, and that there are few that vary 
the sense of any sentence, and scarce any, where 
the balance of evidence is not decidedly in favor 
of the common reading, the supposed evils on 
this matter are nmch less than is often supposed.* 

* " There is no reason to suppose, that the sacred text has, 
in any material points^ been interpolated, or corrupted. From 
the ancient versions of the Scriptures, from the writings of the 
fathers, and from a comparison of manuscripts, it has been shown, 
in the most satisfactory manner, by biblical scholars, that our 
sacred books have been preserved in great purity, and are in all 
essential matters, what they were when they came from the hands 
of their authors. In the beginning of the last century, great alarm 
was excited by the vast number of various readings that were 
discovered by critics, in examining and comparing ancient manu- 
22 



254 LETTERS ON THE 

One other point I will suggest as a topic for ex- 
amination, in regard to the violation of the laws of 
language by Unitarian writers. It is a fundamen- 

scripts. Infidels began to triumph at the discovery of an argu- 
ment which they were confident would at once overthrow the au- 
thority of the Scriptures ; and even Christians expressed some 
uneasiness, lest the foundations of their faith should be affected, 
and uncertainty be introduced into the doctrines of the gospel. 
Dr. Mill discovered 30,000 various readings in the New Testa- 
ment ; many more have since been discovered, and those that have 
been found in collecting various manuscripts of the Old Testa- 
ment, have risen to many hundred thousand. But what do these 
various readings amount tol In a vast majority of cases to 
nothing more than whether an i shall be dotted, and a t crossed, 
or whether you shall spell the word honor, honour, or, or. Not 
one of a thousand of these various readings afiects the sense of 
the passages where they occur; and not one of all of them, teaches 
any doctrine, or states any fact which is not to be found else- 
where in the Bible. It is acknowledged by the very critics by 
whose industry the various readings have been collected, that the 
sacred text is competently exact, even in the worst manuscript 
now extant, and that not one article of faith or moral precept is 
either perverted or lost in it. We may therefore say, with one of 
the most eminent of critics; (Dr. Bently.) 'Put thirty thousand 
various readings that have been discovered in manuscripts of the 
New Testament into the hands of a knave or a fool, and make 
them as many more, if numbers of copies can ever be found to 
reach that sum ; and yet, with the most sinister and absurd choice, 
he shall not extinguish the light of any one chapter, nor so dis- 
guise Christianity, but that every feature of it will be the same.' 
At the same time, it is consoling to the Christian mind to know, 
that while the industry of biblical scholars has brought to light 
so great a number of various readings in the sacred text, no one 
point of doctrine or duty is affected by the discovery, and that the 
result of their labors has been to settle the text on a permanent 
basis, and to increase our confidence in its general purity and cor- 
rectness." — Dr. Halves' Lecture on the Literary History of the 
Bible. 



DIFFICULTIES OP RELIGION. 255 

tal principle, that all terms are to be taken in their 
literal and most common use, unless it can be 
shown, that this would involve a sentiment that is 
either contrary to reason, or contrary to the known 
nature or properties of the thing spoken of, or con- 
trary to the other declarations of the writer. Now 
take the doctrine of eternal punishments, for an 
example. The Bible certainly does say that " the 
wicked shall go away into everlasting punishment." 
Now everlasting here, means, in its common and 
literal sense, time without end. The only way to 
sustain for this expression a figurative meaning, 
signifying a long period, is to show that the literal 
sense would be contrary to reason, or contrary to 
the known properties of mind, or contrary to the 
other declarations of the inspired writers. The 
Unitarians prove none of these things, and yet they 
say, either that the punishment of the wicked will 
not be everlasting, or else that no one can know 
whether it will be or not. 

Now I do not see how any communication from 
heaven in the language of men, can be of any ser* 
vice, if every one may bend its language to any 
sense they prefer, without regard to the laws of 
language. And it is by violating these laws, that 
it seems to me Unitarians gain their peculiar 
views, and at the same time destroy the confidence 
of men in the inspired writings. 

I will point out one other case to your notice, if 
you choose to decide so important a matter by 
your own investigation. 

Take John 1 : L "In the beginning was the 



256 LETTERS ON THE 

Word, and the Word was with God, and the Word 
was God." 

This is a passage free from all dispute as to the 
record ; it is safely preserved in all the manu- 
scripts of any authority, and in all the ancient ver- 
sions. It cannot be shaken by doubts as to its 
being an interpolation or alteration. The Unita- 
rian says, God, in the first case in that sentence, 
has its usual primary sense, meaning the Being 
who possesses all the attributes of Divinity, viz ; 
creative povs^er, eternity, omniscience, omnipotence 
and omnipresence. Then they take the word God, in 
the phrase " and the Word was God." Here, they 
say, the term has not its primary, ordinary, signi- 
fination. But why not ? Is it contrary to reason, 
or contrary to the known properties of the thing 
spoken of, or contrary to the other declarations of 
the writer ? For unless it be shown to be one of 
these, it must have its primary and literal meaning, 
just as it has in the first case. 

But the Unitarian interpreter says, that there is 
a unity predicated of God, which makes it an ab- 
surdity to say there are three divine persons, each 
of whom possesses all the attributes of Deity ; and 
then on this assumption, (for he does not attempt 
to prove it,) he says that the term God is used in 
the secondary sense, as it is where Moses is said 
to be " a god to Pharaoh," and rulers are called 
"gods," to those whom they govern. 

On the contrary, the Trinitarian interpreter says, 
that the term God in the second case, means the 
same as it does in the first, because there is no 



DIFFICULTIES OF RELIGION. 257 

reason why it should not. It is not contrary to 
reason to say, that there are three divine persons, 
each having the attributes of Divinity ; for reason 
without revelation, teaches only that there must be 
one such divine person ; but it does not teach that 
there cannot be more than one. 

It is not contrary to the known properties of the 
subject, for Jesus Christ, in various other parts of 
the Bible, has the work of creation and all the at- 
tributes of Deity ascribed to him. It is not contra- 
ry to the other declarations of the inspired writers, 
for they no where declare that Christ is not the 
God who made the heaven and earth, and who has 
not divine attributes, but directly assert it. And in 
regard to the passages which declare that there is 
but one God, they merely assert, that there are 
some particulars in which the Divine persons, who 
each have the distinctive attributes of Deity, are so 
one, that it is proper, in conformity to the gene- 
ral use of this term, to say they are one God. 
That is, in some respects, (it matters not whether 
revealed or unrevealed, whether mysterious or 
not,) there is a unity, which gives no foundation for 
distinguishing them as two or more. And when 
the Unitarians object to this, that Christ is called a 
man, and that this is contradictory to the declara- 
tion that he is God, they must prove it, and not 
merely assert it ; and they must also meet the 
same difficulty themselves, when they allow that 
he is super-antrelic. For whatever makes it con- 
sistent to call a super-angelic being, a man, makes 
22* 



258 LETTERS ON THE 

it proper to call a Divine being, a man. One class 
of Unitarians avoid this difficulty by saying that he 
vv^as a mere man. commencing his existence at birth, 
and being just like all other men. And this is the 
only way to escape this difficulty in their system. 
But then what do they do with all the texts assert- 
ing his eternal existence, and all that relates to his 
mercy and love in leaving heaven and the Father, 
and coming to earth ? They are obliged to pro- 
ceed still farther, in violating the laws of language, 
till they make the Bible a mere collection of false- 
hoods. 

I will point out one other case in which Unita- 
rian critics and theologians violate the laws of inter- 
pretation. As before stated, the chief law is, that 
an expression is to be taken in its common literal 
sense, unless it is contrary to reason, or to the 
known properties of the object, as learned by ex- 
perience, or contrary to the other declarations of 
the writer. In such cases, and in such only, the 
secondary or the figurative sense is to be given. 
For example, when Christ says of the bread and 
wine, " this is my body, and this is my blood," the 
literal sense would be contrary to the known pro- 
perties of flesh and blood, bread and wine, and 
therefore the figurative is the true sense. When 
the hills are called " everlasting," the hteral com- 
mon meaning would be contrary to the other decla- 
rations of inspired writers, and therefore the figu- 
rative sense is to be adopted. But most Unitarian 
critics claim that when the devil and fallen spirits 
are spoken of, the figurative sense is to be taken ; 



DIFFICULTIES OF RELIGION. 259 

and yet they never show that the literal sense is 
contrary to reason, or to the known nature of the 
thing spoken of, or contrary to the other declarations 
of the sacred writers. By this practice they break 
down all barriers that protect the Bible from abuse, 
and justify the Mormons, the Swedenborgians, the 
Shakers, and all others, who choose to give fanciful 
and figurative meanings to literal passages, or liter- 
al meanings to figurative passages. This is the 
way in which the divine authority of revelation is 
as effectually destroyed, as it is by the direct denial 
of its inspiration ; for a revelation whose meaning 
cannot be gained by regular and consistent rules of 
interpretation, is of no use. It leaves every man 
to make his own system of faith and practice, and 
then to support it, by giving any meaning to the 
language of revelation that will suit his system. 

One more suggestion I will offer for your future 
use, if you are disposed to judge in this matter by 
your own investigation, instead of trusting to others. 

You will find that Unitarians, in controversy on 
the main topic of difference, the Divinity of our 
Lord Jesus Christ, have an advantage in this re- 
spect; their opponents do not controvert their 
main position, viz. that God the Father has all the 
attributes of Supreme Divinity. But you know 
that the Swedenborgians claim that Christ is the 
only God spoken of, both in the Old and New 
Testament, and that the Father is not a distinct 
person from him, but only another name for the 
same being regarded in another relation ; just as 
some Unitarians say the Holy Ghost is not a dis- 



260 LETTERS ON THE 

tinct person from the Father, but only another 
name for the same being. 

Now I wish you would attempt to meet a Swe- 
denborgian on the following points. First, try to 
prove the distinct personality of the Father, and 
then I think you will find that you must use just ex- 
actly the same method that Trinitarians use, in 
proving the distinct personality of the Holy Spirit. 
Next proceed to prove the divinity of the Father, 
and you will find that you can do it in no better, 
and in no other way, than that in which Trinita- 
rians prove the divinity of the Son ; viz. by show- 
ing that all the names, attributes and actions, of 
God, in its highest sense, are ascribed to him. 
Then try to prove that it is the Father who is the 
God of the Old Testament, and see if you can find 
any other mode of proof than that which sustains 
the position, that it is Jesus Christ who is the God 
spoken of through the Old Testament. For, bear 
in mind, that the names Lord, Jehovah, and God, 
do not show which is intended, the Father, or the 
Son. Of course, in this process, we are restricted 
to passages that ascribe to the Father by name, the 
attributes, names and actions of the Divinity, and 
to those passages in the New Testament, which re- 
fer to the texts in the Old Testament having refer- 
ence to the Father and not to the Son. There is one 
passage in Isaiah, where therei s a most magnificent 
description of Jehovah, and in the New Testa- 
ment in speaking of Christ, the Evangelist refers 
to this passage thus, "these things said Esaias 
when he saw His glory (Christ's) and spake of 



^ 



DIFFICULTIES OF RELIGION. 261 

Him." It is such references as these, that are de- 
manded to prove that the Father was the God of 
the Old Testament. I believe if you will read the 
Old and New Testament with reference to this 
point, you will find the proof that Christ was the 
God of the Old Testament, is as decided, as the 
proof that the Father was. 

In conclusion, let me inquire if it is not your du- 
ty to examine this matter for yourself, and decide 
where the truth is, by those laws of evidence which 
you employ in settling all the practical matters of 
life? 

An Infidel, or a Unitarian, needs to be a very 
learned man, and a very diligent man ; for he 
takes the hazardous side of the venture. It will 
do for me to rest on the testimony of others in 
trusting the Bible as a sure and infallible guide, 
which never presents contradictions, or errors, or 
mistakes, — for if Unitarianism is the true doctrine 
I am safe. But you are running the hazard of 
throwing aside all the most powerful motives that 
the gospel presents, which are calculated to influ- 
ence the human mind to that course which pre- 
pares a man for heaven ; and you ought to look 
well to your steps, in venturing on this dangerous 
ground. 

I ask you, then, to commence a thorough exami- 
nation of both sides of this question, taking for your 
guide these safe and indispensable rules. 

First, That, is to be considered as truth, which 
has the balance of evidence in its favor. 



S 



262 LETTERS. 

Second, Nothing is to be assumed as true, which 
has not been shown to have the balance of evi- 
dence in its favor. 

Third, The primary, hteral meaning is to be 
given to all expressions, unless it can be shown that 
this would convey a sense contrary, either to rea- 
son, or to the known properties of the thing spoken 
of, or contrary to the other declarations of the 
writer. 

If you will take these rules and use them fairly 
and thoroughly, I believe you will escape Unita- 
rianism, and every other ism that is not the pure 
gospel which was preached by Christ and his 
Apostles. 

Yours, &c. 



% 



LETTER XVIII. 

My Dear Sir, 

I will first reply to some of your remarks upon 
the manner in which Unitarians are treated by 
the Christian sects who differ from them in senti- 
ment. To a part of your remarks, I entirely assent. 
I do not think it either right or wise to manifest 
toward any person, either dislike or contempt, on 
account of any opinions he may hold, however er- 
roneous. There is no sentiment, however wild, 
visionary or absurd, which has not been adopted 
by honest, amiable and conscientious minds, under 
the influence either of education, or excited imagin- 
ation, or a weak intellect, or false reasonings, or the 
bias of feeling, or other influences that entitle them 
to the sympathy and kindness of those from whom 
they differ, rather than to opprobrious rebuke. It 
is the voluntary perpetration of what at the time 
is known to be wrong, that alone gives just cause for 
indignation, and retributive contempt and dislike. 
Where men differ in intellectual views of duty. 



264 LETTERS ON THE 

kindness and fair argument are the only proper 
weapons of warfare. 

It is very important, therefore, to make a dis- 
tinction between the opinions, or the fatal tenden- 
cies of opinions, and the persons who hold these 
opinions ; or, as Coleridge would express it, be- 
tween ans and isms. But it is a distinction which 
is not so readily preserved ; and men are very apt 
to allow the disHke and disapprobation they feel 
for what is false and injurious in opinions, to be as- 
sociated with the persons who adopt and propagate 
such sentiments. This part of the evil, in regard 
to Unitarians, I as sincerely deprecate and con- 
demn as you do. I deem it the duty of all Chris- 
tians, to treat them, and all other persons, of what- 
ever religious views, with all the respect, and kind- 
ness, and regard, which their other good qualities 
entitle them to receive. I do not think it is right 
to undervalue their talents, or acquirements, or 
amiable dispositions, or honorable and upright 
principles, or the sincerity of their religious belief, 
or their piety, if they give proper evidence of it. 

But when I say I would give them credit for their 
piety, on seeing proper evidence of it, I should not 
judge by their standard, but by my own. If I see 
the evidence of true piety existing in a Unitarian, 
a Catholic, or one of any other sect, I would never 
refuse them the name and claims of a child of God, 
because of their false intellectual views. Yet this 
would make no difference with my views or feel- 
ings as to the disastrous nature and tendency of the 
religious system they maintain and attempt to 



DIFFICULTIES OF RELIGION. 265 

propagate ; nor at all weaken my desire and efforts 
to convince them, and every one else, of these fatal 
tendencies. Such charity would no more affect 
my feelings and efforts, than it would yours, if, in 
trying to prevent your fellow men from drinking 
intoxicating liquors, you should find a man who 
through life had drank them freely, and yet wsls 
habitually healthy. 

The general maxim that regulates my feelings 
and actions on this subject is this, that it is right 
views of truth and duty that make it probable we 
shall secure eternal life, and that the nearer our 
opinions are right, the greater this probability of 
safety, and the farther we depart from the truth, 
the less the hope of eternal life. And because 
there is a possibility that men may receive the 
most pernicious errors, and yet attain, in the end, 
that character which fits for heaven, I no more feel 
safe and justified in being easy and unconcerned 
in seeing them adopt and propagate such errors, 
than I feel easy in seeing men honestly believmg it 
safe to take arsenic, and persuading their fellow 
men to take it, although I know there is a possi- 
bility that some may escape the death it is calcu- 
lated to produce. 

In regard to calling Unitarians Infidels, I think 
it is wrong, because, in the ordinary acceptation of 
that term in society, it is false, and is doing them 
injustice. As it is usually received, it signifies a 
man who refuses all claims of respect to the Bible, 
who despises the religion it teaches, and who is an 
opposer of all religious objects. This is the com- 
23 



266 LETTERS ON THE 

mon idea attached to the term Infidel. Whereas 
Unitarians claim to take their opinions from the 
Bible as their rule of faith and practice ; they, at 
least to some extent, admit its claims as a divine 
revelation, and they do not take the course in re- 
gard to religion w^hich avov^^ed Infidels usually do. 
It is therefore unfair and unjust to attach to them a 
name vs^hich is opprobrious, and which in its com- 
mon use they do not deserve. 

Yet still, some allov^ance is to be made for those 
who have done it, on this ground, that the system 
of Unitarianism is, to those who oppose it, nothing 
else and nothing better than a system of infidelity. 
By a system of infidelity I mean, a system that de- 
stroys confidence in the Bible, 

There are two ways in which we can lose confi- 
dence in the Bible ; the first way is by losing con- 
fidence in its claims as a divine revelation, and the 
second is, by losing all confidence in the practica- 
bility of knowing what it teaches. It is Hke the 
case of children, who should receive a letter from a 
parent, filled with commands as to duty, and warn- 
ings of danger, and directions as to the way of 
safety. Infidelity denies that the letter is from the 
father, and despises it as a forgery ; Unitarianism 
receives it respectfully, and says no one can know 
what it contains. Does not one method destroy 
confidence in this communication as really as the 
other ? Unitarians may claim that to them their 
system does not destroy confidence in the Bible, 
as infidelity would do ; but their opponents do not 
perceive the evidence of this ; they do not find that 



DIFFICULTIES OF RELIGION. 267 

Unitarians have that confidence in the Bible that 
other Christian sects have, while they clearly per- 
ceive that to their own minds, (and they judge of 
the minds of others by their own,) Unitarianism 
would be the destruction of all confidence in the 
Bible. 

Plain common-sense minds would reason thus. 
Here is a book that teaches that it is idolatry and 
the greatest of crimes to worship any but the true 
God, and yet it gives all the names, and attributes, 
and claims of God, to Jesus Christ, who, according 
to Unitarianism, is not the true God. And it does 
this so plainly and unequivocally, that those who 
take it for their guide in matters of faith, have, 
from its very first promulgation to this day, consid- 
ered him and worshipped him as God. The only 
exception to this universal mistake caused by the 
Bible,^is the case of a small sect who were first heard 
of in history, some three hundred years after the 
New Testament was written. At that time a con- 
vocation of christian bishops and clergy, at the 
council of Nice, decided that the doctrine of this 
sect was a new doctrine, and that Jesus Christ had 
always been regarded and worshipped as God 
down to that time. 

And from that day to this, the immense majority 
of all who sincerely study the Bible ybr themselves, 
have really supposed that it taught that Jesus Christ 
was " the true God and eternal life." Moreover, 
they have supposed the Bible taught that everlas- 
ting misery was thejpenalty of disobedience to the 
requisitions of the gospel ; whereas, according to 



268 LETTERS ON THE 

Unitarianism, no such thing is taught ; but merely 
the fact, that those who are virtuous will be better 
off, and those who are vicious worse off in a future 
state. 

Now a book that leads to such mistakes as this, 
both in regard to the duties of religion, and the 
penalties that enforce them, and has misled so large 
a proportion of those who read and study it, hon- 
estly desiring to find its true meaning, is not worthy 
of confidence. If Jesus Christ is not taught to be 
God in the Bible, and if eternal punishments are 
are not revealed there, then no one can tell what 
is taught, and the book is good for nothing. This 
is the way in which I have heard multitudes of 
common people, who follow only the guidance of 
common sense, reason about it. ^ 

You will find that there is a great difference be- 
tween Unitarians and those who differ from them, 
in their respect for the Bible, and confidence in it. 
You will find all christian sects appealing to it as a 
perfect standard of faith and practice, and feeling 
that when, by fair interpretation, it can be discov- 
ered what the Bible says, it is instantly allowed that 
it must be right and must be true. But it is melan- 
choly to observe the difference in Unitarian wri- 
ters. Among their leading and standard writers, 
such as Dr. Priestly, Dr. Price, and others, you will 
find mistakes and ignorance charged to the inspired 
writers, and interpolations, alterations and false 
translations so constantly alluded to, as to weaken 
all confidence in, and respect for such records. 
Dr. Priestly says in one case, that sooner than ad- 



DIFFICULTIES OF RELIGION. 269 

mit the most obvious meaning of a certain passage, 
he would believe " that the old apostle dictated 
one thing, and his amanuensis wrote another." It 
is but fair to admit that American Unitarians have 
not gone to such indecent lengths in this way, as 
some of their English brethren ; but no one can 
read their periodicals, without constantly finding 
expressions that allow great imperfections and 
mistakes in the inspired record, especially when 
referring to the Old Testament. 

It is meeting such things in Unitarian writings ; it 
is seeing how uncertain Unitarians feel in regard 
to how much of the Bible is true, and how much is 
false ; it is perceiving how their principles and 
modes of treating the Bible, would naturally destroy 
all respect for the Bible ; it is perceiving how 
frequently those who begin with Unitarianism end in 
Infidelity ; it is observing how infidels regard Uni- 
tarianism, and how readily they unite in propaga- 
ting and sustaining its principles and its religious in- 
stitutions, that seem to justify the impression that 
Unitarianism is but another name for Infidelity. 

In regard to what you remark about denying to 
Unitarians the name of Christians, I would oflfer a 
few considerations. 

When the term " Christian" is to be applied, you 
must be aware, that there are at least three senses 
in which it is employed. In the most general sense, 
it means, a person who belongs to a nation where 
the Christian religion predominates. In this sense 
no one denies that Unitarians are Christians. The 
term is used also to signify, a man who is truly 
23* 



270 LETTERS ON THE 

pious, in distinction from one who is worldly and 
not pious. Now if a Unitarian claims that he is 
religious, in my sense of the term, that is, a man 
whose heart and life is so devoted to the love and 
service of his Maker, that no earthly interest has 
an equal place in his mind, God forbid that I, or 
any other person, should assume the office of the 
omniscient Judge, and say that it is not so. But if 
he means by piety, an amiable disposition, a good 
moral life, and serious and devoted attendance on 
the offices and externals of religion, I say that this 
is not piety, as I understand the term, and I cannot 
allow that he is a pious man, if this is all he claims 
as evidence of his piety. The term is used also, to 
signify, a man who believes in the doctrines of Chris- 
tianity. It is in this use of the term, that Unitarians 
are ordinarily regarded as not Christians, by those 
who differ from them, and where, so far as I can 
perceive, it is right so to regard them. 

For my part, although I am not conscious of a 
single feeling that would lead me to say an unkind 
or injurious word of any individual Unitarian on 
earth, or that would not lead me to do them every 
act of justice and kindness in my power, I must be 
allowed the right of thinking that Unitarianism is 
not Christianity, and its ministers are not the teach- 
ers of Christianity, and that there is no obligation 
of any kind to acknowledge them as such, any 
more than to acknowledge the teachers of Ma- 
hometanism as Christian teachers. And in saying 
this, I claim no other right than Unitarians claim 
and exercise, when they say that the doctrines of 



DIFFICULTIES OP RELIGION. 271 

Atheism are not Christianity, and that Fanny 
Wright and Robert Owen are not to be acknowl- 
edged as Christian ministers. These two persons 
deny doctrines that Unitarians think essential to 
Christianity, and if they were so inconsistent as to 
call themselves Christians, it would make no differ- 
ence ; Unitarians would never allow them the 
name or the privileges of Christians in their pulpits 
or churches. Atheists deny, (and honestly too,) the 
doctrines deemed essential to Christianity by Uni- 
tarians, and therefore Unitarians refuse them the 
name and privileges of Christians. Unitarians 
deny the doctrines that their opponents deem es- 
sential to Christianity, why may not their opponents 
be allowed the same rights that Unitarians claim 
for themselves ? 

If the opponents of Unitarianism really and hon- 
estly believe that it is not Christianity, I do not see 
how they can be blamed for any thing but wrong 
belief. 

But this is contrary to the very first maxim of 
Unitarianism, which teaches that a man is not to 
suffer any odium for his opinions. I do not per- 
ceive how consistent Unitarians can blame any 
of their opponents for denying to them the name 
and privileges of Christians, till they can show one 
of three things ; either that they are hypocrites, and 
do not believe as they pretend they do ; or else 
that they are bound to give up their opinions, be- 
cause Unitarians think they are wrong ; or else 
that they are bound to act inconsistently with their 



'¥P 



272 LETTERS ON THE 

principles and their conscientious belief. I do not 
believe that you, or Unitarians generally, would de- 
mand any of these unreasonable concessions. But 
how they make their principles and their practice 
in this matter consistent, I do not clearly perceive. 

When we speak of Christianity in distinction 
from Mahometanism, Judaism, or Deism, we do 
not mean those doctrines or truths which are held 
in common by all. We mean those peculiar doc- 
trines which are distinctive, and which make Chris- 
tianity a different system from the others. 

Now what I would attempt to maintain is this, 
that Unitarianism does not teach the distinctive 
doctrines of Christianity, but only doctrines which 
are held in common with Mahometans, Deists, or 
Jews. 

Unitarianism teaches that there is but one God, 
so does Mahometanism, Judaism, and Deism. It 
teaches the immortality of the soul, and that in a 
future state, men will be rewarded and punished for 
the deeds done in the body. So does Mahome- 
tanism ; so does Judaism. " Many of them that 
sleep in the dust of the earth shall awake, some to 
everlasting life, and some to shame and everlasting 
contempt." There is abundant evidence that the 
Jews were taught, and believed in a future state of 
rewards and punishments, and in the immortality 
of the soul. The most refined systems of Deism 
also, teach that the virtuous man will probably fare 
better in a future state of existence than the vicious 
man. Unitarianism teaches also that a man can 



DIFFICULTIES OF RELIGION. 273 

be pardoned on repentance and reformation. So 
does Judaism. "Let the wicked forsake his 
way, and the unrighteous man his thoughts, and let 
him return unto the Lord, and he will have mercy 
upon him, and to our God for he will abundantly 
pardon." 

I will not go on with farther particulars, but put 
the matter fairly into your own hands. I ask, then, 
that in your next letter, you will state to me what 
you consider to be the peculiar doctrines of Chris- 
tianity, which distinguish it from natural religion as 
taught by the best sort of Deists, or Judaism as 
taught in the Old Testament. 
Yours, &c. 






< 






LETTER XIX. 

% 
My Dear Sir, 

Your letter has cost me no little study. It is in- 
deed filled with noble, interesting, and vivid senti- 
ments, and exhibits the impress of a feeling and 
cultivated mind ; but pardon my frankness when I 
say, that it has a defect which always troubles me 
when I attempt to ascertain exactly what are the 
views and opinions of Unitarian writers on the 
fundamental truths of religion. There is a vague- 
ness, an indistinctness, an uncertainty as to what is 
intended, that is perplexing and painful. I have 
bestowed no little effort in collating and comparing 
expressions, and in trying to ascertain exactly what 
is meant by the terms employed ; and yet when I 
wish to meet your statements, I am entirely uncer- 
tain whether I properly understand exactly what 
are your ideas. 

That I might be aided in the discovery, I again 
examined the writings of Professor Ware and his 
son, whom, as the teachers of Unitarian Divinity in 



DIFFICULTIES OF RELIGION. 275 

their theological school, and as men who rank high 
with those who know them best, for candor, intel- 
ligence, and moral worth, I thought I might regard 
as proper sources of information. 

From these and the data your letter furnishes, I 
should infer that Unitarians consider the peculiari- 
ties of the Gospel to be these ; that it reveals the 
immortality of man ; that it teaches that pardon 
can be obtained by repentance and reformation ; 
that it reveals the paternal character of God the 
Father more clearly than it was revealed in the 
Old Testament ; that it presents a perfect system 
of moral duties ; that it exhibits Jesus Christ as a 
Messenger from God, and a teacher of a more per- 
fect system ; that it presents his character as 
being like God, his perfect example for our imi- 
tation, and his death as the seal of his sinceri- 
ty. I have made a collection of all that I could 
find, that it seemed to me you would say should 
be included in this list, and now, my friend, 
I wish you would examine this matter thoroughly 
for yourself, and answer me these questions. Is 
there not the balance of evidence in favor of the 
assertion, that the Jews already were instructed in 
the immortality of the soul? Does not the Old 
Testament teach that pardon can be obtained by 
repentance and reformation? Can you find any 
texts in the New Testament that paint the pater- 
nal character of the Deity in more touching and 
glowing language, than it is taught in such passages 
as these from the Old Testament ? " Like as a 






276 LETTERS ON THE 

father pitieth his children so the Lord pitieth them 
that fear him. The Lord, the Lord God, merciful 
and gracious, slow unto anger and of great goodness, 
forgiving iniquity, trangression and sin. Can a 
mother forget her sucking child, that she should not 
have compassion on the son of her womb ? Yea, 
she may forget, yet will not I forget thee." Is- 
there any one moral duty taught in the New Tes- 
tament, for which you cannot find a parallel pas- 
sage inculcating the same duty in the Old Testa- 
ment? 

It is my belief, that a candid and full investigation 
will satisfy you, that in none of these respects, do 
the doctrines that Unitarians hold, differ from Juda- 
ism as it is taught in the Old Testament ? 

Nor is it a peculiarity of the gospel that Christ is 
a messenger from God, for this the Mahometans 
believe. 

All then that remains is that Christ was a char- 
acter like God^ and a perfect example, and proved 
his sincerity hy his death. At least this is all of 
which I can gain any such definite idea, as to be 
able to express it in my own language, with any 
degree of certainty, that I have stated correctly 
the views of a Unitarian writer. 

I have taken Professor Henry Ware's work on 
the character and offices of Christ, and I studied it 
thoroughly, and then sought to answer this ques- 
tion ; in what respect according to this writer, was 
Christ different from Paul, as a teacher arid a Sa- 
vior ? It was not in the nature of his instructions, 



DIFFICULTIES OF RELIGION. 277 

for Paul taught all that Christ did. It was not that 
Christ suffered scorn, rebuke, poverty, and sor- 
row, for so did Paul to an equal extent, and for a 
longer period. It was not that Christ sealed his 
sincerity by a bloody and painful death, for so also 
did Paul. It was in nothing of which I could gain 
any distinct idea, except that Christ was without 
sin, and a perfect example, and in these respects 
an image of the invisible God. 

I then studied it, to answer these questions. 
From what future evil, according to this writer, did 
Christ come to save us, and what is the method of 
securing this salvation ? 

Must every human being become truly pious, or 
go to everlasting ruin, and eternal suffering ? 

Or must every man be a moral and exemplary 
character in all the daily duties of life, or be lost 
forever ? 

Or will all mankind be punished in a future state 
according to the evils done here, and after that, 
secure eternal happiness? Or is the author un- 
certain on this point, being without any definite 
opinion himself, so that he is unable to say any 
thing more than this ; that a man who is virtuous 
in this life will be better off in a future state, than 
one who is vicious ? 

I then inquired, who is Jesus Christ ? Is he a 
Deity, or one having the attributes of Deity ? Or 
is he a created being, sent from heaven to become 
a man, and teach, and set a perfect example ; thus 
unitmg in one person, a being who is super-angelic 
and super-human, and yet a human being also ? 
24 



278 LETTERS ON THE 

Or is the author uncertain of every thing except 
that he was a being, having a perfect and blamless 
character ? 

Nov^r I do assure you I could not at all decide 
these questions, though I read and studied the book 
over and over some four or five times. And yet 
it is a work written by a Professor of Unitarian 
theology, for the express purpose of telKng who 
and what Christ is, and for what it was that he 
came into the world. 

I will now endeavor to state to you the ground 
upon which I claim that Unitarianism is not Christ- 
ianity. 

I will first premise in regard to moral and reli- 
gious instructions, that there are two things neces- 
sary ; the first is for men to know what their duty 
is ; and the second is, sufficient motives to influence 
them to choose to do it. In regard to the first point, 
it strikes me there is no great difficulty. If all 
mankind, in every case, were to do exactly as they 
thought was right, and* never in a single instance 
fail, I believe most of the disorders of sin would 
cease. All men universally know and believe, that 
it is wrong to pursue those indulgences that injure 
themselves, and to allow those passions which injure 
their fellow men. There is a feehng in every in- 
telligent mind, of obligation to obey the will of the 
Creator, wherever it is known ; to avoid injurious 
indulgences, and to do justly towards our fellow 
men. There is no doubt, if every human being 
would, through the whole course of existence in 
this world, in all cases, do as well as he knew how, 
that most of the miseries of sin on earth would 



DIFFICULTIES OF RELIGION. 279 

cease ; while all men would certainly secure heav- 
en. For there would be nothing for which to con- 
demn men, but honest mistakes in judgment, or un- 
avoidable ignorance. This, to a righteous judge 
would be an occasion of sympathy and pity, and 
not of blame. The great difficulty then to be 
overcome, is unwillingness, and the great object of 
a system of religion is to present motives, that will 
make men willing to do what they know to be 
right, and avoid all they know to be wrong. 

One way to aid in securing this, would be for the 
Creator plainly to make known, in all points, what 
is right and what is wrong, that the bias of wrong 
desires may not pervert the judgment, and that 
men may not only have the guidance of reason 
and conscience, but the mandate of their Creator, 
to give definiteness and authority to the rules of 
right and wrong. 

We need, then, from our Creator a revelation, 
(Communicating a standard of right and wrong, to 
guide and regulate the judgment of men, and to give 
authority to the rules of rectitude. But as I be- 
fore said, this is but the minor part ; we want still 
more, strong motives that shall influence mankind 
io do the will of God, and that system of revelation 
would be the best, which presents the strongest 
and most effectual motives. 

The Old Testament contains the first revelations 
from God. In this we find all the essential rules 
of rectitude. There is not a single moral virtue 
enjoined, or a single evil forbidden in the New Tes- 
tament, which was not required or forbidden in the 
Qld. The goapel^ or Christianity then, was not de- 



280 LETTERS ON THE 

signed to reveal a standard of right and wrong, 
sustained by the authority of the Creator, for that 
was done before. Its design then must be, to bring 
to bear on the human mind stronger sanctions, or 
more powerful motives. Let us inquire then, what 
sanctions the Old Testament presented to influence 
men, and then we can still more readily discover 
in what the peculiarities of Christianity consist; 
for it is a communication that is valuable, as con- 
ferring something not before bestowed. The 
gospel is good news. The Old Testament then, 
teaches the rules of right and wrong ; it teaches 
that there is a perfect Jehovah, who knows all that 
his creatures do ; who is pleased when they do 
right, and displeased when they do wrong. We 
are told that " it shall be well with the righteous, 
and ill with the wicked ;" that even in this life, re- 
wards shall be given to the righteous and punish- 
ment to the wicked; to some extent. And when 
the Psalmist was troubled to see how little was 
done in this way on earth, he was taught to look to 
a future state of retribution, and he recorded this 
for the encouragement of all who came after. It 
is a matter of history, that the Jews did believe in 
a future state of retribution, and it is a matter of 
record that the doctrine is to be found in the Old 
Testament, though not so clearly as in the New. 
The peculiarity of Christianity then, is not that it 
reveals the immortality of the soul, the moral du- 
ties of men and a future state of rewards and 
punishments ; for these were already known to 
the Jews. They knew that they were to exist in 
a future state, and that they were to be rewarded 



DIFFICULTIES OF RELiaiON. 281 

for the deeds done in the body, before Christ 
came. 

If then Christianity is not peculiar in revealing 
the duties of mankind, its peculiarity must consist 
in its disclosing some new and stronger motives to 
produce obedience. 

Now in order fully to understand the case, it is 
necessary to consider the constitutional character 
of the human mind, and the circumstances in virhich 
it is placed. 

Men are formed so as to be regulated in all 
things by the desire of happiness and the fear of 
suffering. Motives are another name for what is 
regarded by the mind as the means of enjoyment, 
or the cause of suffering. The way to influence 
all minds to do any thing, is to show that some good 
will be gained, or some suffering avoided by a 
^iven course ; or there are two great classes of 
motives, those which promise enjoyment and those 
which threaten suffering. 

Now mankind have found by experience that 
the most powerful means of governing mind, is by 
the fear of suffering. The parent finds the rod 
the last resort, when all motives of love, kindness, 
reason and entreaty fail. No parent can bring up 
a family, and enforce order, obedience, and faith- 
fulness, without some penalty that causes privation 
and pain, as a retribution attending failure in duty. 
Thus also, the teachers of children find penalties 
indispensable. And thus the rulers of communi- 
ties proceed- In the government of large commu- 
^ 24* 



282 LETTERS ON THE 

nities, pleasurable motives are never offered for 
obedience to law ; it is always the painful penalty 
attached to disobedience, on which reliance is plac- 
ed for enforcing what is necessary to the general 
welfare, as well as for individual happiness. And 
so indispensable is this deemed, that a law-giver 
would be considered a fool, who should make a 
law and have no painful sanction attached to it. 

And it is an indisputable principle of the mind, 
that the fear of suffering pain is a much more pow- 
erful motive than the hope of future good. A man 
can often content himself in indolence, if the only 
penalty is not gaining some future good ; but let 
the fear of certain suffering come, and he instant- 
ly is moved to effort. Every body knows that 
they shall be happier to take a course of virtue, 
than to follow a vicious one ; but what would this 
world become, were there no other stimulus than 
this, and all fear of retributive evil for doing 
wrong were removed. Suppose no evil came on 
the guilty for indolence, cruelty, dishonesty, and 
deceit, what would become of the happiness of 
man ? The whole business of life moves on under 
the stimulus of the fear of suffering, in some 
form, if a given course is not pursued. And the 
greater the suffering threatened, the more power- 
ful it operates to restrain. 

Another maxim of experience also, will not be 
denied, and that is, that the certainty of punishment 
increases the power of motive. It is on this prin- 
ciple that the framers of laws are beginning to alter 



DIFFICULTIES OF RELIGION. 283 

their views, and to have punishments less severe 
and more certain. It was on this principle that 
Bonaparte, at the first appearance of a mob, 
brought up a field piece, and at the first move, sent 
through the unlawful assembly the messenger of 
death. If he had used exhortations and fired blank 
cartridges, the mob w^ould not so quickly have 
dispersed. It was on this principle that Frederick 
of Prussia caused a soldier to be whipped for hav- 
ing his hat blow off. Though it seemed unjust, it 
secured the end. His soldiers took care not to have 
their hats blow off. If men know certainly that 
punishment will inevitably come, they will never 
waver or trust to chance. If there is some hope of 
escape, their inefficiency and negligence will be 
exactly proportionate to this hope. 

From these principles of mind established by 
experience, what should we say would be the best 
method of securing obedience to the laws of recti- 
tude revealed by Deity. 

It would doubtless be, that rewards be offered for 
obedience, and that suffering be threatened for dis- 
obedience. The efficiency of these motives would 
be strong or weak, just in proportion to the amount 
of good and evil to be acquired or suffered, and to 
the certainty or uncertainty that is felt as to their 
connection with obedience or disobedience. 

That system of divine legislation, then, must be 
the best, that offers the greatest rewards and the 
most dreadful sufferings as the sanctions of its laws ; 
and which at the same time secures the greatest 



284 LETTERS ON THE 

certainty as to their being rendered. Whatever, 
then, lessens the value of the good to be gained, or 
lessens the fear of the evil to be suffered, or lessens 
the feeling of certainty as to the fulfilment of the 
sanctions, so much diminishes the value and effi- 
ciency of moral government over mind. 

On the subject of the pleasurable motives which 
operate upon mind, there are confessedly none 
more powerful than love and gratitude. The world 
is full of adages, in poetry and prose, that express 
the omnipotent energy of love, in surmounting ob- 
stacles, and in overcoming dullness or inefficiency. 

As love is caused by the view of certain traits 
of character, and by the belief of reciprocal regard, 
the more perfect and elevated the character, and 
noble the actions, the stronger the affection ; and 
when to this is added, the assurance of a return of 
regard, it still more excites this affection. 

Yet more strongly is affection increased by ben- 
efits conferred that di^-aken gratitude ; and if these 
benefits are secured by personal sacrifices from the 
being who is loved, it is the highest cause that can op- 
erate to awaken gratitude and affection. We have 
learned of affection and gratitude so strong, that 
tortures and death could not make it waver. Every 
thing dear and valued on earth was nothing, when 
compared with the safety, the happiness, or even 
the wishes of the object thus loved. Now it is the 
intention of God, that the mainspring of pleasura- 
ble excitement, in the great family he has made, 
shall be love to himself, and thus his sovereign will 



DIFFICULTIES OF RELIGION. 285 

become the will of all, and perfect benevolence 
and unity of action, be secured through the uni- 
verse. 

What, then, according to the laws of mind, as 
gained by experience, are the most likely methods 
to secure this love to our Maker. The first thing 
needed, is exhibitions of all the perfections of char- 
acter that can awaken love. The second exhibit- 
ing proofs of regard and interest from God to 
his creatures. The third, affection from our 
Creator, exhibited by personal sacrifices, to gain 
blessings for us, or to save us from suffering. 

Now a revelation that comes the nearest to se- 
suring these things, all other things being equal, has 
the most power to secure obedience by pleasurable 
motives. And the power of pleasurable motives is 
reduced or increased, just in proportion as God's 
character is made unlovely ; or as there are doubts 
induced or removed as to his love towards us ; or 
as there is evidence, or want of evidence, that he 
has that affection which has made sacrifices to se- 
cure our happiness, or to save us from woe. 

Now in regard to exhibitions of God as our 
Creator, as the giver of all our enjoyments, 
as wise, as just, and as benevolent, the Ma- 
hometan, the Deist, the Jew, the Unitarian, all 
stand on the same ground. As to the exhibitions 
of moral duty, the Jew and the Unitarian are on 
the same ground ; both believe the moral precepts 
contained in the Old Testament, to be a perfect 
standard of rectitude. 



286 LETTERS ON THE 

I am now prepared to inquire, does the gospel, 
as interpreted by Unitarians, present any new 
manifestations of the character of God, calculated 
to awaken affection? Does it present any new 
exhibitions of his love to us ? Does it exhibit any 
proof of a sacrifice on the part of our Maker to 
promote our happiness ? These queries relate to 
pleasurable motives that stimulate the human mind 
to action. 

Now for the motives that appeal to the fear of 
suffering. Does it make the punishment of sin any 
more dreadful than the Old Testament? Does it 
make it appear any more certain J 

Now take the synopsis of your letter, and of all 
Unitarian exhibitions of the gospel, and it seems to 
me they amount to this. Jesus Christ came into 
the world a messenger and teacher sent from God ; 
he is a perfect example of excellence ; he is a me- 
diator between God and man ; and he has taught 
us a perfect system of duty ; he has taught us, also, 
that by repentance and reformation our sins can be 
pardoned ; and he died as a martyr to attest his 
sincerity. In regard to the penal sanctions, excit' 
ing our fears, I cannot certainly affirm what Uni- 
tarians do suppose the gospel to teach. 

Now I cannot perceive any thing in any one of 
these propositions, calculated to operate as any 
new or more powerful motive either pleasurable 
or painful, than existed before the gospel dispensa- 
tion. Jesus Christ is not God, only a perfect be- 
ing, sept as his messenger, just as the prophets were, 
and unless be reveals something we did not know 



DIFFICULTIES OF RELIGION. 287 

before about God, no views of Christ's char- 
acter or deeds, unless he is God himself, tend to 
awaken affection to our Maker. Nor do I perceive 
how Christ's perfect example, or his death, serve 
in any way to exhibit motives calculated either to 
awaken affection towards God, or fears of penal 
evil. And pardon by repentance and reformation, 
were clearly taught before the gospel dispensation. 

Beside all this, the Unitarian view of the gospel, to 
my mind, presents some most melancholy and pain- 
ful views of God's character. Jesus Christ is the 
most perfect being of which the human mind can 
conceive, and he came as our friend, our mediator^ 
our intercessor, the martyr of his love to us. But 
according to Unitarian views, he came to teach us 
that we must not love him supremely, but give to 
another the first place in our affections ; another 
whom we cannot understand so well, who never 
loved us and suffered for us as he has done ; an- 
other, who is a spirit, removed from all those modes 
of conception that most tenderly appeal to the hu- 
man heart. Jesus Christ has been with us ; has 
known all our trials and difficulties ; has been a 
son, a brother, a citizen, a friend, a sufferer. He 
has felt all we are called to feel, and has loved us 
with more than mortal love. And yet, when all 
our thronging, tender, grateful affections turn and 
cling to him, it is not right ; it is the invisible, eter- 
nal, awful, sublime Spirit, who claims the first place 
in our love, and to give it to another is idolatry. 

Then comes up the painful misgivings ; why was 
our benefactor, our friend, our teacher, one so per- 



I 



288 LETTERS ON THE 

feet and so pure, why was he condemned to suffer 
so ? Why did it "please the Lord to afflict him ?" 
Why was the only being that ever did perfectly 
obey the law, the one selected for such keen pun- 
ishment ? What are we to think of a Being that 
pardons the guilty, and punishes perfect innocence ; 
who sends perfection among us, and forbids us to 
love our generous benefactor as much as he who 
inflicts the blows upon him ? I never yet found any 
Unitarian explanation of this mysterious dispensa- 
tion, that did not make me shrink back with distrust 
and dismay, at what seemed to me such dark and 
mysterious views of the character of God, and of 
his dispensations to man. I may not have seen all 
that is said by Unitarians to make their views con- 
sistent with the wisdom, goodness and justice of an 
almighty God ; but it is not because I have not 
sought it from every proper and legitimate source, 
and I never found any thing yet, that was not dark, 
mysterious, and unsatisfactory. 

The gospel is declared to be good news ; a new 
revelation of things not understood before, and 
calculated to make men happier on earth, and to 
fit them for heaven. And those who are called 
Evangelical Christians, in distinction from Unita- 
rians, believe that it is a revelation, that presents 
new and stronger motives to lead men to love and 
obey their Creator. They believe that Jesus Christ 
was " God manifest in the flesh ;" the very Being 
who created us, who governs us, who gives us all 
our blessings. They believe that He came on 
earth to make the most sublime and touching ex- 



» 



DIFFICULTIES OF RELIGION. 289 

hibition of virtue and benevolence, which is most 
calculated to call forth reverence, and admiration, 
and grateful love. They believe that, seeing we 
are called upon to make painful sacrifices for the 
good of others, our Creator and Redeemer came 
to set us an example of this most difficult duty, so 
that now when he calls upon us to make painful 
sacrifices for the salvation of our fellow beings, his 
own example is presented to stimulate and excite. 
" Let this mind be in you which was also in Christ 
Jesus, who, being in the form of God, thought it no 
robbery to be equal with God, but made himself of 
no reputation, and took upon him the form of a 
servant, and was made in the likeness of men ; and 
being found in fashion as a man, he humbled him- 
self, and became obedient unto death, even the 
death of the cross." They beheve that this was a 
new manifestation of the character of God, such as 
was never before exhibited, and such as makes the 
strongest appeals to our feelings of admiration, love 
and gratitude. And in all their duties, trials, tempt- 
ations and difficulties, they look to Him as their Al- 
mighty and ever present Friend, who "can be 
touched with the feeling of their infirmities, having 
in all points suffered" as they themselves are called 
to do. And they feel no fears of robbing the Fa- 
ther of his due, in thus loving and worshipping their 
Savior, while they are so often assured that he that 
honoreth the Son honoreth the Father, and he that 
loveth the Son loveth the Father, and he that 
knoweth the Son knoweth the Father, and he that 
seeth the Son seeth the Father. They believe tha 
25 



290 LETTERS ON THE 

Christ is so one with the Father, that whatever love 
and homage is rendered to the one, is equally ren- 
dered to the other. 

In addition to this new view of the character of 
God, and the display of his tenderness, pity and 
sympathising love, which were exhibited during his 
appearance on earth, there are new views of the 
penal sanctions which enforce obedience. 

By the revelations of the New Testament, we 
arrive at more certainty that piety towards God 
is the indispensable condition of future safety ; and 
that all who do not attain it, will exist through eter- 
nity in perpetual sin and perpetual suffering. The 
terms of eternal life, and the certainty of the penal 
sanctions, and of sanctions the most awful which 
it is possible to conceive, are clearly disclosed, and 
from the very lips of the Creator and Judge of 
mankind. 

These then, are what evangelical Christians 
deem the pecuharities of the gospel, that distm- 
guish it from pure Deism, or the religion of nature, 
and from Judaism, and from Unitarianism. 

The gospel, in their view, is a revelation of new 
and stronger motives to enforce obedience ; a 
clearer exhibition of the way of salvation, and of 
the evils and danger that attend all who refuse to 
seek this way.* And they believe not only that 
these are the peculiarities of the gospel, but that it 

* The influence of the Atonement in sustaining law is not allu- 
ded to here. Abbott's Corner Stone presents this part of the sub- 
ject in the clearest and most interesting manner. 



DIFFICULTIES OF RELIGION.* 291 

is the solemn duty of all who hold them, to refuse 
all tokens of recognition as fellow Christians, to 
men who deny them, and to refuse to acknowledge 
as the ministers of Jesus Christ those who do not 
preach them. And I claim that if these are their 
sincere opinions and honest belief, then it is as 
much persecution and bigotry to try to cast odium 
on them for acting according to their principles, as 
it is to cast odium on the Quakers, or any other 
sect, for acting according to their principles. Will 
you tell me wherein I am wrong in this ? 
Yours, &c. 



LETTER XX. 

My Dear Sir, 

You appoint me rather a delicate and difficult 
task, when you refer to the practical moral tenden- 
cies of Unitarianism, and appeal to Boston for the 
illustration of the tendencies of a religion, which is 
to be judged of by its fruits. When you ask wheth- 
er I know of a place where the best fruits of reli- 
gion, in all public and private virtues, are more gen- 
erally to be found, I am ready to answer that I 
know of no place which is its superior in these re- 
spects. But this answer does not seem to involve 
me in the difficulties, you appear to think it might. 

In the first place, we cannot judge of the influ- 
ence of a system of faith on individuals, without 
knowing them intimately. In many cases I should 
not feel at all qualified to judge, as to whether a giv- 
en individual was really a person of piety, without 
much personal acquaintance. If a person professes 
piety in the sense in which I understand it, and I 
know nothing to the contrary, I should hope it was 
so. If a person professes piety, and lives an incon- 



DIFFICULTIES OF RELIGION. 293 

sistent life, I should fear it was not so. I have not 
mingled enough with individual Unitarians^ in Bos- 
ton, to be able to judge very extensively of their 
character in this respect ; and moreover, you know 
among them there is not a dividing line, separating 
professors and non-professors of piety, so clearly 
marked as with us. In a community which does not 
mark the professors of piety in a distinct body, we 
have not the means of deciding how large a propor- 
tion of them would profess to be pious, and therefore 
have not such an opportunity of judging of that 
part of the christian character which is known only 
to an individual himself; namely, his feelings, mo- 
tives and affections, in reference to his Creator. 
For you know an Atheist may be as amiable and 
as exemplary in all externals, as a Unitarian, and 
yet you would not call him a man of piety. A 
Unitarian may be amiable and exemplary in exter- 
nals, and yet be utterly destitute of regard for 
his Maker, or of any desire or effort to please him. 
In a community, therefore, hke the Unitarian, we 
have less data for deciding how many pious per- 
sons there are, than in an Orthodox community, 
where it is deemed a duty to profess piety as soon 
as it is believed to exist. Neither you nor I, there- 
fore, have the means of knowing what proportion 
of the Unitarian community would say, that they 
possess those feelings towards God which I con- 
sider as an indispensable ingredient of true piety, 
and which can never be known to exist except by 
such a profession. It is not right to say, that we 
may hope piety exists wherever there is an amiable 
25* 



294 LETTERS ON THE 

and exemplary exterior ; for I know multitudes 
who are amiable and exemplary in all externals, 
who would say that they have no love for God, and 
make no efforts to please him. I know of no 
other method of deciding upon the piety of an indi- 
vidual, than to learn his feelings towards his Maker 
by his words, and marking the corresponding ac- 
tions of his life. 

When you appeal to Boston then, you do not ex- 
pect me to make any comparison with reference 
to any thing but the moral tendencies of Unitarian- 
ism, in producing the proper discharge of all out- 
ward.) social, moral and religious duties. To know 
what passes in the heart, we must have prof essions, 
as well as corresponding actions. The question 
then is this, is not Unitarianism a system which is 
most favorable in its tendencies, as it regards all 
the moral duties of life, and is not Boston a fair 
exhibition of the affirmative. 

Now to answer this properly, we must bear in 
mind, that to test the moral tendencies of a reli- 
gious faith, requires a long period of time, and it 
especially requires that children be educated in that 
faith. 

For if children are educated in a faith that is 
strict and supported by solemn sanctions, they can- 
not, in after days, divest themselves entirely of ear- 
ly impressions and habits of mind. It is the se- 
cond and third generation that most fairly exhibit 
the moral tendencies of the faith in which they 
were educated. Now I say that Scotland, Switz- 
erland, and New England are the countries where 



DIFFICULTIES OF RELIGION. 295 

the opposite doctrines of Unitarianism have been 
most extensively embraced, by the mass of the peo- 
ple, where children have from generation to gen- 
eration been educated in them, and these are con- 
fessedly, the countries distinguished above all others 
for their purity of morals. And now for Boston. 
It was founded by the strictest sort of Puritans, by 
those who would sooner have cut off their right 
hands, than have built churches and colleges to 
propagate Unitarian sentiments. For two hun- 
dred years the doctrines denied by Unitarians 
were taught in the pulpits, school-rooms and nurse- 
ries, and all the institutions of society were influ- 
enced and modelled by these views. 

At the present time in Boston, there are thirteen 
Unitarian churches, and more than double the num- 
ber of churches in which are preached all the pecu- 
liar doctrines of the Gospel that Unitarians deny. Of 
these thirteen Unitarian churches, some seven or 
eight were founded by Evangelical Christians, and 
it is but about seventeen years since their clergy- 
men openly avowed themselves to be Unitarians, 
and preached the peculiar sentiments of Unita- 
rianism. In these churches are many persons 
brought up by orthodox parents, and some who 
still hold orthodox sentiments ; though their pecu- 
liar family relations and other causes, prevent their 
entire withdrawal. Unitarians preach all the 
moral duties of this life ; many of them preach the 
excellence and importance of true piety in the 
sense in which I regard it. They fail only in not 
preaching those truths of the gospel, which oper- 



296 LETTERS ON THE 

ate most powerfully to influence men to do the du 
ties that Unitarian teachers inculcate. But these 
truths and motives still exist in the Bible, in spite of 
the doubt and uncertainty of Unitarian scepticism ; 
the very vs^alls of their churches have scarcely done 
echoing them ; they are preached every day or 
evening in the vreek all around in the Evangelical 
churches ; Unitarians hear them urged by their 
orthodox friends, they find them in religious books, 
and many of them cannot throw off all the influ- 
ence of an early evangelical education. Thirteen 
Unitarian churches, in these circumstances, and in 
a place where there are twice as many who 
hold opposing doctrines, and four times as many 
who belong to other sects that believe in the Di- 
vinity of Jesus Christ, have no right to claim the 
good morals and piety to be found in Boston, as 
the evidence of the moral tendencies of Unita- 
rianism. 

I should regard Boston as a place to test the 
moral tendencies of the opposite of Unitarianism, 
rather than to test the tendencies of Unitarianism 
in this country. Its tendencies have been tested 
elsewhere, but I have not the facts to illustrate 
satisfactorily the results.* 

Now it strikes me that Unitarianism is a system 
of faith, exactly suited to draw into its association 
one particular class of minds. It is those who are 
cultivated, and refined, and well educated, and 

* In the Christian Spectator for March and June, 1830, will be 
found an account of the deplorable state of morals and religion in 
Geneva, (the birth place of Calvinism,) since Unitarianism has 
become dominant there. 



DIFFICULTIES OF RELIGION. 297 

moral ; who have too much conscience to Hve with- 
out any reHgion, and from the influence of educa- 
tion and other causes, too much reverence for the 
Bible to deny entirely its authority. Unitarianism 
furnishes them with a form of Christianity, that re- 
lieves them from the fears of eternal punishment for 
any course they may choose to follow, that makes 
safety very liopeful if they are as moral and exem- 
plary as they find their education and taste makes 
it easy to be, and which does not exact any great 
and specific change of character, which they feel 
they have not experienced, as the indispensable 
means of future safety and happiness. If you col- 
lect together in a class, persons of this character, 
you will find much good taste, much refinement of 
sentiment and manners, regular habits that have 
been formed by education, correct notions of right 
and wrong in all dealings of man with man, a nice 
sense of honor, strict integrity, and all the amiable 
and domestic virtues. But, alas, I have seen all 
these things in Infidels and Atheists, and these alone, 
will not prove the existence of that principle of holi- 
ness, without which " no man shall see the Lord." 
Now for such a class of persons as I have de- 
scribed, I do not suppose any religion is of any 
great consequence, so far as this world is con- 
cerned. Their habits are formed, their moral 
taste, their sense of propriety, their self respect, 
their regard for the good opinion of men, their de- 
sire to preserve and promote whatever has a use- 
ful tendency, would save them from any great 
change in character and conduct, even were they 
to adopt the sentiments of the Atheist, and hold 



298 LETTERS ON THE 

that there is no accountability to any God, and that 
death is an eternal sleep. 

And Boston is the place, where such tastes and 
habits, and education, and outward moral re- 
straints, (thanks to our Puritan forefathers who 
made religion the first thing, and the cultivation of 
intellect the second,) are as extensively found, 
among all classes, as in any city of equal size; and 
where owing to the restraints of early education 
and habits, there is as large a class of the commu- 
nity, who could go on as safely and as long, without 
any religion at all, as can be found in any equally 
large place in the world. But when this class of 
persons, are called upon to educate another gen- 
eration, and the strict notions of duty, and the sol- 
emn sanctions of religion, which, with such con- 
stant and all-pervading influences, encompassed 
their early way, and controlled the character and 
feelings of those who formed their tastes and habits 
and principles, have no longer any such power, 
then I think a difference will be seen. And this 
difference will be still more strongly exhibited when 
this second generation shall educate a third. Then 
will be the time to institute the comparison which 
now cannot be fairly made. 

In regard to this whole matter of the moral ten- 
dencies of your religious system, and the duty of 
those who have such feelings and opinions as I 
have in regard to it, I think it may best be exhibit- 
ed by an illustration. Suppose two ships were 
putting off" to sea on a distant voyage, and both 
were very leaky, so that it would demand constant 
care and effort to carry them safely to port. The 



DIFFICULTIES OF RELIGION. 299 

company in one vessel, believed that there was a 
leak and that there v^ere dangers; but those 
in the other did not believe in such dangers, and 
were determined never to examine the hold, or en- 
quire into the matter, or do any thing in regard to 
it during the voyage. Now suppose I had friends 
on board each ship, and should be very much dis- 
tressed about the prospects of the sceptical party, 
that were on board of one ship, and you should 
reason with me thus. " Do you think that God 
is going to make such a difference between two 
classes of persons just for their belief 1 People must 
believe according to the evidence they have before 
their minds ; they cannot believe this and that, just 
as they please. One party has all the evidence 
of a leak and the other has not, and one honestly 
believes there is a leal?, and the other does not, and 
each will act acccording to their notions of right. 
Now do you suppose that when both are equally 
honest and sincere, and act according to their be- 
lief, that a righteous God will punish one company 
with ruin, dismay and death, while the others, who 
are no more honest and sincere, will secure safety, 
happiness and a prosperous life ?" 

This would not satisfy me ; I should still hope 
that one party would escape, and be distressed 
with fear that the others would perish. But you 
would still farther urge, " Are not those who do 
not believe there is a leak, just as amiable, as hon- 
est, as temperate, as intelligent, as sincere, as 
exemplary in all relative and social duties, and as 
faithful in supporting religion and all good institu- 
tions ; and do yous uppose that God who rules the 



300 LETTERS ON THE 

winds and waves, will punish one class with such 
a dreadful death, and so kindly bless and preserve 
the others, when they are no better, and some of 
them are worse, than many in the other ship ?" 

This would give me no comfort or relief. Sup- 
pose I then, should attempt to persuade my friends 
of their danger, and should reason with them, and 
try every means in my power to induce them to 
go in the other ship, and you should remonstrate 
thus — " Why do you interfere in the faith of other 
people ? They are taught to think one way and you 
another, they belong to one party and you to an- 
other, why do you engage in a party quarrel, 
and try to get the crew of one ship into 
another? Are you not tempting others to 
wrong feelings, generating a sectarian spirit, 
spreading confusion and disorder in a peaceful 
community, and inter-meddling with the business 
of other people ?" And suppose I were so engag- 
ed, and so really distressed as to implore, with 
streaming tears, my friends to hear of their danger, 
and in a moment of excitement, should feel indig- 
nant at those who were urging them to stay where 
they were, and then you should call me an over- 
heated enthusiast, half crazy, and ready to burn 
with fire and faggots all who did not believe just 
as I did ; to what would it all amount, in the esti- 
mation of any reasonable bye-stander, who knew 
the exact state of the case and judged impartially ? 

Now, my dear sir, I do honestly and sincerely 
believe that you and I, and all I hold dear, are em- 
barked in a voyage as dangerous, for eternity, as 



DIFFICULTIES OF RELIGION. 301 

one in a leaky vessel is, for this life ; and I believe 
that our safety depends on the efforts we make, 
and that these efforts are proportioned to our 
sense of the danger. And when I see a compa- 
ny of friends and fellow beings resting in a sys- 
tem of faith, that takes away fears of danger, 
and right views of what is necessary to be done, 
in order to secure safety, I cannot be quieted by 
the plea that they are honest in their belief, and 
that they were educated in one faith, ^nd I in 
another, and that they are as amiable and exem- 
plary as those who differ from them, and that it is 
sectarianism and party spirit, which stimulates 
my feehngs and efforts, and that I am an enthusi- 
ast, or a bigot, or have the spirit of a persecutor. 
All these things may be said to me, or about me, 
and yet every fair minded, reasonable man would 
say, that so long as I believe w^hat I profess, kind- 
ness and humanity and Christianity, all demand that 
I should use every means in my power, to convince 
and persuade all who are thus endangered, to em- 
bark in the ark, that bears my own hopes and 
treasures for eternity. Alas ! I fear there is much 
more occasion for you to urge the objection, (and 
I doubt if you have not sometimes done it, for men 
are not always consistent in their objections to the 
views I hold,) that it is strange, if we believe and 
feel as we profess, that so little is said and done, to 
show the reality of our belief and feelings. But 
here I would urge, as a paUiation for what is a 
much juster ground of objection, the very difficul 
ties suggested in the previous remarks ; the com- 
26 



802 LETTERS ON THE 

mon suspicion that all efforts existed by Chris- 
tian feeling, are the results of sectarian and party 
spirit ; the unwillingness of men to be convinced 
that they are wrong or in danger ; the universal 
feeling that religion may not be urged on the atten- 
tion by any one who is not either a clergyman, or 
an intimate personal friend ; and the great difficul- 
ty of doing it at just such a time and place, and 
in just such a manner, as will not do more harm 
than good. I do assure you, Sir, that persons of 
my faith are, thousands of times, withheld from 
speaking on what interests them most, from the 
fear that by an appearance of sectarianism, or of 
officiousness, or of obtrusive interference with 
opinions, feelings that are deemed sacred, or of as- 
suming to be wiser and better than those whom 
they woiild address, they might not only do no 
good, but real injury. None but those who feel 
such deep interests, and know the difficulties of 
manifesting them properly ; who have experienced 
the shrinking feeling that arises when we fear our 
most deep and sacred sympathies will be misun- 
derstood and unappreciated, can understand the 
palliations that might be urged, for the little inter- 
est manifested by those who profess to believe, that 
so many of their fellow men are encountering such 
terrific hazards. Often while the smile of social 
cheerfulness dwells on the countenance, and the 
usual courtesies and conversation of society are 
going on, the heart struggles to forget what it does 
no good to remember, and the Christian friend de- 



DIFFICULTIES OF RELIGION. 303 

parts to bear to Him who seeth in secret, the anx- 
ious hopes and fears he cannot speak to man. 

And do you ask me here, as I have sometimes 
been asked, how I can have any comfort or peace 
with such a faith as mine ? Did you ever in child- 
hood find yourself in a situation of anxiety and 
dismay, without knowing what to do, or where to 
turn, and suddenly find your father appear to your 
aid ? Do you remember the ease, the confidence, 
the comfort his superior wisdom, power and good- 
ness brought to your mind ? This but shadows 
forth that peace of mind which is felt by those 
whose souls are stayed on God. 

In this connection I would urge an inquiry, 
which has often been painfully pressed upon my 
mind. Why, if Unitarians believe that those who are 
honest and sincere in their religious belief, are safe 
in the orthodox faith — why, if they see that moral- 
ity is not destroyed by the weight of such solemn 
and thrilling sanctions, but is sustained, with at 
least equal power as it is among Unitarians, do 
they hazard the peace of community, and distress 
the hearts of parents, families and friends, by at- 
tempting to propagate opinions which are deemed 
so dangerous ? Why, if there is no such danger 
for eternity, do they distress, and perplex, and 
harrass those from whom they differ in time ? 
They know that those who adopt my faith in sin- 
cerity, feel touched in their tenderest and most' 
sacred interests, when their families and friends 
are tempted to a course, which it is feared will 
end in the ruin of the soul forever. They have no 



304 LETTERS ON THE 

such strong motives to urge them to extend their 
views of truth. They are tempted, indeed, as all 
others are, to build up their own sect, and make 
themselves more weighty and respectable, by in- 
creasing their number and influence. But this is 
no proper reason for inflicting such evils on the 
community, as always arise, when they attempt to 
win to their side, the children and friends of those, 
who regard their ways as the ways of danger and 
death. If they do not like to hear the doctrines 
which they do not believe, they can have their own 
preachers ; but why seek to increase their num- 
bers by means that wring the hearts of hundreds, 
and set the community all in excitement and con- 
tention ? I respect the consistency of Catholics, 
in proselyting. If I believed as they do, that no 
man could be saved out of their church, I would 
do as they do, persuade who I could, and force 
when I must, for a consistent Catholic must be a 
persecutor, whenever he has the power. But how 
different the case of a Unitarian, who thinks all are 
safe, so long as they are sincere. 

There is one other point on which I would 
remark. When I talk with serious Unitarians,, 
and describe what I mean by true piety, they say 
they mean the same thing, and that they believe 
and are taught, that men ought to become pious in 
this sense. And when I read their most popular 
theological and devotional writings, they certainly 
do urge this duty, as of the first importance and 
obligation. 

But then the inquiry arises, what if men do not 



DIFFICULTIES OF RELIGION. 305 

become piouSf what evil will happen to them ? Sup- 
pose a man lives a moral, amiable, exemplary life, 
and does not possess this principle of piety, which 
they enforce as so important, what will be the con- 
sequences? Why, so far as I can learn from them, 
nobody knows. They can only say, it is better to 
have piety than to be without it — both for time and 
for eternity. I should think any reasonable man 
would know, without a Revelation, that a vir- 
tuous and pious man would be happier, so long 
as he exists, than if he were not virtuous and 
pious. 

Now the great practical difficulty about Unita- 
rianism is, that all moral men, though they think 
piety a very desirable thing, feel that they shall 
have a fair chance for eternity without it ; and even 
those who are not strictly moral in every respect, 
feel but little more anxiety. Unitarianism destroys 
the fear of evil consequences from neglect of duty, 
that universal stimulus to effort, so necessary, 
even in temporal duties ; so much more necessary 
in reference to duties relating to invisible things, 
which are realized only by faith. Now you will 
see just the effects that might be expected, on Uni- 
tarian teachers and Unitarian hearers. Why 
should men trouble themselves, when there is little 
danger ? And so you find them little anxious for 
the future state. Their clergymen, when they 
have set before their flock the excellence of virtue, 
and the beauty and obligations of piety, feel that 
their work is done. They do not set about their 
labors as if they had some definite object to accom- 
26* 



306 LETTERS ON THE 

plish in regard to each individual member of their 
charge. They do not feel it a duty to know wheth- 
er each one of their flock has that character, that 
fits for heaven ; and if they have not, to try to in- 
duce them to assume it immediately. When a 
man is amiable and exemplary in their flock, they 
do not feel called upon to ascertain whether he is 
pious, and urge this duty upon him. When a 
man is moral, upright and amiable, little anxi- 
ety is felt by clergymen or friends for his piety, or 
for his safety. When such a man dies, his piety 
is not questioned, nor any fears allowed for his fu- 
ture state. Every thing seems to go on, under the 
general impression, that if a man is honest, amia- 
ble and moral, it is enough to relieve from all fears 
for the future. 

But with those who believe in the eternal sanc- 
tions of religion as I believe them, and hold that piety 
is the only means of securing future safety, every 
thing has a different impress. Ministers feel that 
they have a definite duty to urge ; those who are 
without piety are made to understand their defi- 
ciency and the danger it involves ; and every thing 
moves on as if there was someting to be done, and 
to be done immediately, to secure eternal life and 
escape eternal death. Those who believe that every 
man had a fixed and definite character ; that every 
man is a man of piety, or is not ; that if he is not, 
he ought to become so immediately ; and that every 
influence which is calculated to lead to this result 
should be immediately appHed; must be stimulated 
to feelings and activity, which cannot arouse a class, 



DIFFICULTIES OF RELIGION. 307 

who do not know whether there is any danger of 
losing endless enjoyment, and suffering endless 
misery ; who do not know what is the thing de- 
manded to secure future safety ; who have no data 
for knowing w^hen a man is safe, and when he is 
not. 

This is the reason why Unitarianism is called a 
cold, an indifferent, a heartless faith. It is a faith 
that releases men from their fears, and in which 
every thing falls into that stupor, which always be- 
numbs efforts, when little evil is apprehended from 
neglect. I have one or two other topics which I 
wish to touch upon before we close, but I will de- 
fer them for another letter. 

Yours, &c. 



LETTER XXI. 

My Dear Sir, 

I wish, in the first place, to say a few words on 
that matter of " charity," so often claimed as the 
distinctive characteristic of your sect, and in which 
their opponents are deemed so deficient. It seems 
to me there are two senses in which this term is 
employed. In one use it signifies, that spirit of 
love to God and man which is described in the 
Epistle to the Corinthians ; which always predis- 
poses a mind under its influence, to put the best 
construction on the motives, conduct, and charac- 
ter of our fellow men ; which is pleased at the dis- 
covery of all that is good, and is pained at finding 
evil in others ; which operates like sincere friend- 
ship, in making it pleasant to speak of the excel- 
lencies and painful to expose the faults of others. 
It is a principle which when in full exercise, can 
do entire justice to an opposer, or even an enemy. 
It is that benevolent spirit which hopeth all things 
that are favorable, which endureth all things with 
kindness and patience, which thinketh no evil with- 



DIFFICULTIES OF RELIGION. 301^ 

out abundant cause, which rejoiceth not in the ini- 
quity of those who are opposers, but rather re- 
joiceth in the truth. 

There is another sense in which charity is used, 
which seems to signify, httle confidence in our own 
views of truth, and a hope that all who are honest 
and sincere in their religious belief, however erro- 
neous it may be, will secure eternal happiness. 
Perhaps I am mistaken in supposing that this last 
is the sense in which it is frequently used. I now 
simply ask, which do you suppose to be the charity 
Christianity requires, and which is it that you and 
others have eulogized as belonging peculiarly to 
your sect, and as wanting in that to which I 
belong ? 

I ask now in regard to myself; suppose that I 
hold myself accountable to none but God for my 
religious opinions, and that I take the Bible alone 
as my guide. Suppose that after faithful exami- 
nation I honestly and sincerely come to the full 
conviction, that certain doctrines constitute Chris- 
tianity, in distinction from Judaism, or Deism, so 
that all who deny these doctrines deny Christianity, 
Suppose I also believe the Bible teaches, that those 
who deny these doctrines of Christianity, shall not 
be invited to the communion table as Christians, 
nor their clergy be recognized as ministers of Jesus 
Christ. Suppose I really believe thus and act in 
agreement with my principles, and yet that I main- 
tain such a spirit towards those I thus exclude, as 
enables me fairly to appreciate all their good qual- 
ities, to love what is amiable, to admire what is ex- 



310 LETTERS ON THE 

cellent, to honor what is upright, to put the best 
rather than the worst construction on their motives 
and conduct, to defend their good name, to speak 
of their excellencies rather than of their defects, 
to treat them with kindness and respect, and to 
seek and pray for their best interests both for time 
and for eternity. Suppose I do all this, must I be 
condemned as wanting in Christian charity, because 
I honestly beheve that the Bible forbids me to ac- 
knowledge their tenets as the doctrines of Chris- 
tianity, and their clergy as the teachers of Chris- 
tianity ? Would not this be condemnation for be- 
lieving a certain creed ? What is there that your 
sect deems of more value in Christian character 
than charity, and if you deny me this, simply be- 
cause I believe the Bible teaches that you are 
wrong, and that I must not by word or action al- 
low that you are right, would you not deny to me 
the most essential and valuable trait of Christian 
character, simply because I believe a different 
creed from what you do ? 

Now I do not wish to make any invidious com- 
parisons, but I think I may with propriety say as 
much as this, that I have read very extensively on 
both sides of the Unitarian controversy, and that I 
have many acquaintances on both sides, and I nev- 
er perceived any such distinguishing marks of for- 
bearance, patience, kindness, and love on the part 
of Unitarians, as makes it right to claim for them 
distinctive merit on this point. I never perceived 
that they were distinguished above other sects, for 
putting the best rather than the worst construction 



DIFFICULTIES OF RELIGION. 311 

on the motives and conduct of their opponents ; 
thinking no evil ; rejoicing not in the iniquity dis- 
covered in opponents, but rather rejoicing in the 
truth. I never perceived that they vs^ere more 
distinguished than others, for bearing patiently with 
those vs^ho conscientiously believe that they hold 
fatal errors, which it is a duty both to exhibit and 
to oppose. At any rate, I may claim that it is not 
so much a distinguishing trait that it is either suita- 
ble or wise to make a boast of it, and draw invi- 
dious comparisons as to the deficiences of oppo- 
nents in this respect. 

And yet, it seems to me, there is one reason why 
Unitarians ought to have more of this patience and 
forbearance, than other sects, and that is, because 
they are not so strongly tempted to the contrary. 
A man's temptations to evil feelings are proportion- 
ed to the value of his interests and the strength of 
his feehngs, on those points where he is opposed or 
thwarted. Now those who really believe that 
their friends and fellow beings are exposed to eter- 
nal ruin, and that it is a knowledge and belief of the 
truth which is to be the means of their eternal 
safety, have much more reason to feel strongly, 
than those who are uncertain whether men are ex- 
posed to such terrific hazards, and at the same time 
think, that whatever the dangers are, honesty and 
sincerity in belief will secure safety. 

Why should men who hold such views feel any 
great anxiety as to what opinions prevail in society, 
or are adopted by their friends ? They may, in- 
deed, equally with others, be excited to promote 



312 LETTERS ON THE 

their own influence and respectability, by increas- 
ing the numbers and weahh and influence of their 
sect, but if honesty and sincerity in behef will se- 
cure salvation, they have no cause for anxiety in 
regard to the eternal safety and happiness of their 
friends and fellow men. How much more strong- 
ly tempted are those, who really believe that cor- 
rect views of the truth are the means of salvation, 
and that the safety of those they love diminishes just 
in proportion as error is embraced and believed. 
All that is amiable in humanity, all that is sacred 
in religious obligation, all that is tender in parental, 
fihal and fraternal love, are called into action in 
meeting and opposing what it is feared may ruin 
the best interest of so many they love, and carry 
eternal ruin to multitudes that might otherwise be 
saved. 

If you had seen as I have, the distress that has 
been brought upon parents, wives, children and 
friends by the advance of what they deemed fatal 
errors, you would think, that it is much easier for 
those who believe as you do. to maintain a proper 
spirit towards those who are laboring to dissemi- 
nate opposing sentiments, than for those who hold 
my views of religious truth. 

The next point I would touch upon is the man- 
ner in which it is common among your party to 
talk against creeds. Now every man has a creed, 
if he has any belief at all ; the only difference is, 
that some include more articles and some less, some 
one thing and some another in their creeds. But 
all the world divide into parties which are united up- 



DIFFICULTIES OF RELIGION. 313 

on certain points of agreement, and insist upon it 
that agreement with their creed, shall be the 
ground of admission or exclusion from the commu- 
nity. And Unitarians do it as much as any sect 
Although a Mahometan believes as they do, that 
there is but one God, without any Trinity, and that 
Jesus Christ is his Messenger, yet no Unitarian 
will allow that a Mahometan is a Christian. 
He must take more articles into his creed, or else 
be excluded from the Unitarian community. No 
Mahometan doctor would be allowed to exchange 
with a Unitarian clergyman, or be received at the 
communiontable, without general displeasure at 
the impropriety. 

The orthodox man has a little longer creed, and 
has more articles that he deems essential to Chris- 
tianity, and he takes the same liberty as the Uni- 
tarian. But here the Unitarian demurs, and de- 
nies the right, and murmurs at creeds and unchar- 
itableness. What just cause of complaint has he, 
unless he denies that the orthodox man has a right 
to form a creed of his own, and insists that no more 
doctrines shall be included as essential to Christ- 
ianity, than cuts off the Mahometan. 

True, creeds have been abused, like all other 
good things. Harsh and invidious language, un- 
christian feelings, impeachment of motives, gross 
personalities, and often an overbearing and de- 
nouncing spirit have attended the propagation and 
-defence of creeds. But evil in this world has al- 
ways attended every good institution. A creed is 
designed as a symbol of 'peace and agreement not 
27 



314 LETTERS ON THE 

of war. All mankind differ in the most important 
matters. Creeds are held up, to draw ofFinto dif- 
ferent families, those that think alike and can 
thus dwell in peace, instead of leaving men of 
all varieties of religious faith to dwell in one en- 
closure, forever tempted to contend, as to who 
should have pre-eminence, and whose views should 
be taught, and whose rites and forms of church 
government should have the preference. 

It seems to me as unwise to rail at creeds, be- 
cause evils attend them, as to denounce the mar- 
riage state because of the evils that accompany it. 
It is better to have the marriage state, with all its 
evils, than to be without it, and so, it is far better to 
have creeds to divide men into separate communi- 
ties, than that all varieties of faith should strive to 
dwell in one enclosure. 

The thing to be aimed at, is to try to lessen the 
attendant evils, rather than to abuse the thing itself; 
and when the spirit of Jesus Christ, and that true 
charity he inculcates, dwell in the bosoms of men, 
creeds may still be retained, but all the evils will 
cease. 

With the denouncing of creeds, I often meet dis- 
paraging remarks as to the intellectual bondage of 
those who are held by them. Now, that a man 
may have a creed, and demand that all who join his 
sect, shall subscribe to it, is not the sole proof of 
this bondage, because it is allowed that all men de- 
mand this in some sort ; even Unitarians them- 
selves. It is those who deny that Unitarians are 
Christians, who are the particular objects of these 



1^ 



DIFFICULTIES OF RELIGION. 315 

remarks, and it is in reference to them that I have 
so often in Unitarian publications, and in conversa- 
tion with that sect, heard such comparisons made 
as imply that Unitarians are peculiar in daring to 
think for themselves ; in forming their own opin- 
ions from personal investigation, and not taking 
them on trust ; in not being bound by the prejudi- 
ces of education and the fear of popular prejudice. 
Now I am acquainted with some leading minds 
on both sides ; I have heard Unitarians of all 
classes express their religious views, and have 
questioned some of those who seem to feel this self 
confidence on this matter. But I never found any 
evidence of superior or more extensive investiga- 
tion, than I often find among my orthodox friends. 
I do not perceive in conversation with those who 
often make such remarks, any evidence of such 
very thorough and extensive examination, as puts 
all other denominations so very much in the shade. 
I do not deny that great multitudes who hold 
the faith that I do, take it on trust ; that by far too 
many do this. But I believe that, to say the least, 
there are as many who dare to think for themselves, 
who investigate both sides, who examine fairly, 
candidly and fearlessly, among those who are not 
of the Unitarian faith, as there are among those 
who embrace it. At any rate, I have never seen 
any proof to the contrary, but much in favor of it ; 
and I do not know what is the data on which Uni- 
tarians rest their deduction, that they are the sect 
peculiar for independent, unshackled investigation, 
and for freedom from the prejudices of party, edu- 



316 LETTERS ON THE 

cation, and other influences that are apt to bias 
the judgment. 

Another point where I wish to plead the cause of 
my friends, against what I deem unjust implication, is 
in regard to that " persecuting spirit" so frequently 
charged upon them. How often have I heard the 
changes rung on this idea, that though the faggot and 
Ihe prison were not at the command of zealots at the 
present day, the spirit of persecution is rife among 
those, who are urging on the efforts to prevent the 
extension of heresy ; and broad intimation that 
hanging and burning would be resorted to, were 
the power only allowed. Now it is the leaders of a 
party that must have this spirit the most strongly, 
if it exist any where ; for they are the persons, 
whose minds are most excited by contest and col- 
lision. But it has been my lot, in the controversy 
which has been going on for a few years past, 
to be on terms of intimacy with the greater part 
of those who thus rank as leaders, in opposing the 
progress of Unitarian sentiments. I have heard 
them talk over their plans, express their most un- 
disguised feelings, and that too at seasons of high- 
est interest and excitement. Yet, I do assure you, 
I never have seen the man among these leaders, 
who I thought had any such feelings as are charged 
to them. I never saw or heard any thing, that 
seemed to indicate revengeful, malignant, or vin- 
dictive feelings ; nothing that would prevent them 
from doing personal acts of kindness and charity 
to every one whose efforts they were opposing. I 
have seen great excitement of feeling, at what was 



DIFFICULTIES OF RELIGION. 317 

deemed most disastrous to the best interests of so* 
ciety, and to the eternal hopes of man ; I have 
seen them feel as good men ought to feel, when 
guarding the interests of all most dear to them, 
from what they deemed reckless, needless and 
disastrous influences ; and I have at times seen 
them indignant and impatient. I have sometimes 
read controversial writings where there was more 
severity, satire and implication of motives than T 
think is right. But if the opposers of Unitarianism 
honestly believe what they profess, about the danger 
of error to the souls of men, they can take all the 
measures they have taken, consistently with the 
purest motives and the most benevolent feplings. 
Does not charity demand the best, rather than the 
worst construction of their motives and feelings ? 
They may indeed be influenced by party spirit, the 
love of power, the pride of opinion, and the vin- 
dictive spirit of revenge ; but they may also be in- 
fluenced by far better and purer feelings, and 
yet pursue exactly the same course. Why cannot 
their opponents, who claim so much charity, put the 
most favorable construction, rather than the worst, 
upon their motives and feelings ? 

It seems to me that true liberality and freedom 
of opinion and discussion is not yet fully under- 
stood, even by some of its warmest advocates. 
Men who are the loudest in their demands for 
charity and freedom of opinion, will tolerate Unita- 
rianism, Universalism, Deism, Atheism, any thing 
and every thing that may claim public atten- 
tion. But they will not allow, that good men may 



S18 LETTERS ON TMfiJ 

try to stop the progress of what they deem pemi-^ 
cious errors, even if they honestly believe they 
ought to do it. They insist upon it, a man has no 
right to believe that it is his duty to expose error 
and show the evil tendencies of the opinions and 
practices of those who differ from himself. If a 
plan attempts this, be it only with fair argument and 
candid appeals to facts, instantly the hue and cry is 
raised, "bigotry, persecution, flames, faggots, bolts 
and chains !" But is it not right, is it not a duty, 
when we believe men are leading others to de- 
struction by false reasoning or false principles, to 
try to expose these errors, and if in doing it, we 
make their opinions and party unpopular, is this a 
reason for holding our peace? Now the very 
persons who most bitterly complain of such a 
course, do exactly the same thing themselves, and 
without any suspicion that they are guilty of the 
same sort of bigotry and persecution, of which they 
complain. When Fanny Wright travelled through 
the country, delivering lectures that tended to de- 
stroy reverence for God, and the most sacred in- 
stitutions of domestic life, almost all serious Uni- 
tarians united, not merely to show the sophistry of 
her arguments, but to make her unpopular and dis- 
reputable. You did this. You would not coun- 
tenance her by hearing her lectures. You would 
not read her books, nor let your children read 
them. And yet, you once told me you believed 
she was a visionary enthusiast, impelled by the zeal 
of a theorizer and reformer, rather than a woman 
led on by vicious propensities. But her honesty 



DIFFICULTIES OP RELIGION. 319 

and sincerity made no difference with you, nor 
with serious Unitarians. You did not scruple to 
take every suitable measure to make her appear 
ridiculous, and her opinions unpopular; and you 
justified this course, by asserting your opinion of 
the dangerous tendencies of her sentiments. 

Now suppose your clergyman should suddenly 
embrace the opinions of Fanny Wright, and insist 
upon urging them in his pulpit. You would in- 
stantly join in ejecting him from his pulpit, take 
away his salary, and thus injure his respectability 
and influence, and probably reduce him to poverty ; 
and that too, w^hen you were convinced he honest- 
ly believed every word he taught. But suppose 
more than half his people, by his secret influences, 
had been brought to believe as he did, who then 
should have the church ? You would claim it ; you 
would say it was built for Christian teaching, and 
not for Atheists. And though he and his advocates 
might by sophistry, make themselves think it honest 
and right to retain the pulpit and church, yet if any 
legal means could eject them, you would not hesi- 
tate to use them ; and were you deprived of your 
rights entirely, you w^ould endeavor by the power 
of public sentiment to put down the dangerous 
teacher of Atheism, and the usurper of rights and 
property devoted to opposite purposes. 

And this is the principle on which you would act, 
that when men embrace and endeavor to propa- 
gate opinions injurious to the interests of society, it 
is the duty of all good citizens to throw the whole 
weight of their influence against them ; to make 
their opinions appear absurd and discreditable, and 



320 LETTERS ON THE 

if possible to use legal means to prevent their 
usurping the places and property, devoted to the 
extension of opposing sentiments. 

It is on this principle, by which you would justify 
the ejection of an Atheist from a Christian pulpit, 
and his Atheistical supporters from the rights of 
church property, that I would justify the measures 
used by men who sincerely believe Unitarianism to 
be in reality nothing but refined Deism, in opposing 
its extension, and in their endeavors to retain in 
their own possession, the churches and property 
devoted to the extension of doctrines directly op- 
posed to Unitarianism. And I do not see how you 
can with any consistency deny the propriety of 
this course, except by denying their right to think 
for themselves, and asserting that they are bound 
to think as Unitarians do, on matters of doctrine and 
duty.* 

It is a fact, that orthodox Christians do consider 
Unitarianism no better, and but little different from 
the best sort of Deism, and that they believe 
there is no more propriety in their claiming church 



* A part of the endowments of Cambridge College, now devoted 
to the support of Unitarian Theological Professors, were given 
with the express stipulation, that the funds should be used only for 
the support of men of Evangelical or orthodox sentiments. Mucli 
church property, v/hich was given by Evangelical Christians for 
the support of Evangelical preaching, has been taken, and is now 
used by Unitarians, on the plea that the church signifies all per- 
sons who join a religious community, and worship together. In 
this way, by bringing in Unitarians or persons indifferent to any 
religion, as voters in a society, the church property has repeated- 
ly passed into the hands of Unitarians, who then appointed a 
Unitarian clergyman in the place of the Evangelical preacher, 
contrary to the wishes of the church. In New England, from 
the first, the church, in distinction from the society, has consisted of 
persons enrolled as professing piety. 



DIFFICULTIES OF RELIGION. 321 

property, sacramental furniture and college en- 
dowments, given by orthodox men, for the propaga- 
tion of views exactly opposed to Unitarianism, than 
you would think there was in an Atheist minister 
and his followers, gaining a majority in a Unitarian 
church, and ejecting all the Unitarians, or allowing 
them to remain only, on condition that they Hsten 
to Atheistical lectures every Sunday. If there is 
any difference in the two cases I cannot see where 
it is. 

You deny that Atheism is Christianity. You 
believed that it tends to injure both the temporal 
and eternal interests of society, and therefore you 
justify yourself in trying to make it appear not only 
false, but odious and unpopular. But when men 
think the same of your opinions, you deem it per- 
secution even for them to attempt to show the in- 
jurious tendencies of your faith, while if many of 
the means you would not hesitate to use against 
Fanny Wright, (and which I would not have used 
against Unitarians.) were employed against your 
sect, I fear you would not speak, even as tempe- 
rately as you now do on the subject. 

The truth is, that it is a necessary consequence 
of having a community hold one set of opinions, 
that the few who hold the opposite, must meet 
the discountenance of the many; particularly if 
great interests are involved ; and it seems strange 
to me that reasonable and candid men, who in 
all other cases justify this necessity, cannot feel it, 
when they themselves stand in the unpopular mi- 
nority. All they have a right to ask, is a/air chance^ 



322 LETTERS. 

by argument and persuasion to defend themselves, 
and if practicable to gain proselytes, till they can 
make themselves respectable, at least by numbers 
and influence. This ought to be allov^ed to all 
men, perhaps even to the one woman, who has en- 
tered the public arena, as the avowed advocate of 
truth and human rights. 

Now will you tell me, my friend, whether it is 
not fair and honorable and christian, for any man 
to try to convince the public of the evil and dan- 
ger of every thing he believes to be an evil ? And 
is it right to blame him in this course, unless he 
either is guilty of unfair reasoning, of false state- 
ments, or of a bitter and unchristian spirit, or of a 
coarse, rude, or offensive manner ? If he shows 
what he deems wrong and injurious, in a calm, kind, 
and christian way ; reasons fairly, states well sup- 
ported facts, uses no opprobrious epithets, and im- 
peaches no man's motives, is he not to be justified, 
is he not to be honored for this course ? And even 
if he fails in some of these respects, should not 
his mistakes or false reasonings be pointed out 
with a spirit of kindness, courtesy and candor, in- 
stead of denouncing him as a bigoted zealot, or a 
fiery persecutor? Will the day ever come, when 
men will patiently bear to be told they are in the 
wrong, and kindly and patiently meet the efforts 
that may be made to try to convince themselves 
and others of it ? It will be the last triumph of 
Christianity over the wayward pride and selfish- 
ness of man! 

Yours, &c. 



LETTER XXII. 

My Dear Sir, 

Your wish to know what I think of the " revi- 
vals of religion" so common in my sect, and you 
present various queries in regard to them. 

It is a subject of great interest and importance, 
to which I might devote many pages, before I could 
tell you all that 1 think about them. But I will 
state a few things for your consideration. 

You know that every thing good is liable to 
abuse, and that there is no blessing which has not 
some attendant evils. You know also, that reli- 
gion does not confer good judgment or good taste, 
nor free men from temptation to ill feelings, when 
they are crossed in their opinions and views of 
duty. You know, that in judging of what it is 
right to hazard, as to health and the interruption of 
our regular duties, very much depends upon the in- 
terests that are risked. It is right for a physician to 
stay out nights, to go through storms, and to do 
without sleep in cases of sickness and danger, 



324 LETTERS ON THE 

when it would be folly and wickedness to do it, to 
gain amusement, or trifling emolument. 

Remember, then, that these are my princi- 
ples ; that all mankind are in danger of eternal 
ruin; that securing true piety is the only method 
of safety, and that this is generally attained in a 
course of attendance on religious instruction. Of 
course nothing is of so much consequence as re- 
ligious instruction, and hazards may be incurred to 
gain eternal life, that might not be right for any 
other object. Bear these things in mind then, 
while I for a moment touch on the several topics, 
that usually are matters of reproach or difficulty, 
on this subject. 

The first is, that a system of means is employed 
to awaken attention and excite interest, and that 
this, which is the work of man, is ascribed to the 
Spirit of God. Here I reply, that it is as I be- 
lieve, by the Word of Truth, that the Spirit of 
God is wont to bring the mind of man to reflection, 
and to efforts in performing duty, and therefore, 
the more plainly, powerfully, and continuously the 
motives of religion are urged upon attention, the 
more reason there is to expect super natural aid. 

Next comes the differences that exist about the 
proper means to use, in calling attention to religion, 
and in bringing its motives to bear on the mind. 
But is there any thing about which men do not dif- 
fer ? I should like to hear of one single thing. And 
while men are so differently endowed with discre- 
tion, education, taste and experience, it would be 
a miracle if all should think alike on this subject. 



DIFFICULTIES OF RELIGION. 325 

Next comes the injury done to health and rea- 
son, by these seasons of excitement. Here I would 
first suggest, that it is an object for which it is right 
to run more risks than for any other ; and second- 
ly, that the evils are very much exaggerated. I 
believe that for the last twenty years, I have not 
passed two consecutive years, without being in a 
revival some where, and hearing and knowing most 
that transpired; and yet I have never known but 
one person w^hose reason was at all affected by the 
excitement of such a season. And if you will 
examine the statistics of our insane retreats, in a 
part of the country where revivals most abound, 
you will find, that though religion ought to be more 
interesting to every mind than any thing else, yet 
the victims of intemperance in study, intemper- 
ance in business, and intemperance in drink, each 
exceed the number of those, who have been injur- 
ed by excessive attention to religion. On this sub- 
ject, men who are sceptical as to the nature of re- 
ligion and revivals, do not seem to know that reli- 
gion often brings a, peace to the mind that the world 
cannot give, and the more our interests are fixed 
in heaven, the less we are agitated by the vicissi- 
tudes and cares of hfe. 

Next come the abuses that occur in revivals, 
the style of preaching, the methods of dealing 
with those who are interested, and other objections 
of this kind, I suppose these also are much ex- 
aggerated. You know there has been much ef- 
fort made to prevent excesses, and in doing it, 
all the excesses that could be collected have been 
28 



826 LETTERS ON THE 

sought out, and exhibited by the friends of religion, 
as well as by its en( mies. 

This has given a fine field for reaping, to the en- 
emies of religion and of revivals. But it is a dis- 
torted picture, when these things are all collected 
in one view, and the palliations, attending circum- 
stances, and beneficial results are omitted. What 
would men think of medical science, if all the 
mistakes of inexperienced physicians and ignorant 
quacks were brought into one picture, and all the 
benefits of the profession omitted? 

Now there are men of ardent temperament, 
uncultivated taste, and little experienced, who 
are unaccustomed to notice the general tendencies 
of measures, and w ho look only at immediate re- 
sults. Such persons practice and defend many 
things that are in very bad taste, that are very in- 
judicious, and sometimes very wrong. But the 
good sense of the religious community generally 
is against them, and though such indiscretions may 
prevail for a short time, in limited spheres, public 
sentiment soon rectifies the evils. The immense 
majority of ministers, who conduct religious exer- 
cises in revivals, are opposed to anything different 
in measures or behavior, from the ordinary deco- 
rum and regularity of pubHc worship, at other 
times. I have never heard such kinds of preach- 
ing as Unitarians, and the other oppose rs of revi- 
vals, generally suppose is employed, to excite ani- 
mal feelings. I have never heard groans and out- 
cries in a religious meetings, and I never but once 
m a revival, witnessed the calling of individuals 



DIFFICULTIES OF RELIGION. 327 

from a congregation to take a particular seat, as 
objects of attention and subjects of prayer ; and 
that was not in New England, where revivals have 
been the most frequent. In all revivals that I 
have known, serious, solemn and earnest appeals 
to the reason, conscience and the heart, have bean 
the only means employed, and stillness, ani fixed 
attention, have been the most common indication 
of feeling that could be observed. 

In such revivals, I have known the blasphemer 
and the infidel silenced, convinced, and brought to 
believe and obey the truths, they once ridiculed 
and despised. I have known the intemperate man 
reformed, the licentions reclaimed, and the negli- 
gent, indolent and prodigal husband and father 
turned to the faithful discharge of his domestic 
duties. I have seen the man of profound learn- 
ing, the man of acute logical powers, the man of 
brilliant wit, the man of solid, clear, discriminating 
sense, suddenly changed from a course of world- 
liness, to a deep, abiding, and consistent interest in 
religion and its duties. I have seen men at such 
times, made better husbands, better fathers, better 
citizens and better friends. I have seen vice 
and folly sink away, and every virtue bloom and 
flourish, under the influenres of such revivals, as 
are often the theme of merriment and scorn, even 
to men who claim to respect religion, and to wish 
well to the best interests of man. And the evils 
that attend such seasons, so far as I have ever had 
a chance to observe, are as a drop in the bucket, 
compared with the good. I know Unitarian cler- 



828 LETTERS ON THE 

gym an who I believe are conscientiously and sin- 
cerely devoted to their profession, and who really 
wish to lead their people to become both virtuous 
and pious. I only wish that such men could be 
placed where they could know all about revivals, 
as I have witnessed them, and as they usually ap- 
pear, when men of discretion and piety direct re- 
ligious exercises. I am very sure that their pre- 
judices would speedily be removed, and that they 
would perceive with deep interest, how much 
more effectual it proves, to urge the motives of the 
gosj)el on the reason, and conscience, and heart, 
than merely to teach men what are their moral and 
religious duties, let it be done ever so plainly and 
so rationally. 

In reply to the question, why, if revivals are 
such a blessing, are they confined so much to cer- 
tain portions of the country, and to certain sects. 
I reply, that I believe they are dependent for exis- 
tance, and continuance, not only on Divine influ- 
ence, but on the faithfulness and clearness with 
which the peculiar motives of the gospel are urged 
on the consciences of men ; for the Spirit of God 
co-operates with the Word of Truth in bringing 
men to the obedience of faith ; and when the gos- 
pel is not preached, revivals will not take place, 
and the more powerfully, plainly, and faithfully it 
is urged, the more frequently such manifestations 
of Divine aid will appear. Revivals are not con- 
fined to one or two sects. All the Evangelical 
sects have to a greater or less extent, enjoyed such 
periods of unusual interest and attention to reli- 



DIFFICULTIES OF RELIGION. 329 

gion, in all ages of the world. You will find re- 
cords of such seasons in various countries, and va- 
rious sects, and at various periods. They have in- 
creased at the present age in power and frequency, 
because as I suppose, ministers and private Christ- 
ians, have become more diligent and faithful in 
efforts to extend a knowledge of the Gospel, and 
bring its truths to bear more frequently and forci- 
bly on the minds of their fellow men. 

These are the few remarks which T have to 
offer. May God lead you into all truth, and bring 
you to his heavenly kingdom. 

Yours, &c. 



28* 



LETTER XXIII. 

(to another person.) 

My Dear Sir, 

Your request that I would explain to you the 
real points of difficulty and disagreement that now 
agitate the Presbyterian church, I could not com- 
ply with at the time, for I found it would demand 
more thought and discrimination, to make the 
matter clear to a mind not familiar with these dis- 
cussions, than I could command, except in my 
chamber, and with a pen in my hand. I will now 
attempt to comply with your wishes. 

I must first state some things as preliminaries. 
You will find all Christians divided into two great 
classes, on the fundamental question, " what must 
we do to be saved ?" One class consists of those 
who claim that true piety, which consists in giving 
to God the first place iu our affections, and his ser- 
vice the first place in our interests and efforts, is 
the only and indispensable condition of eternal 
life ; so that all who die, without this character, 
will be sinful and miserable forever. All who hold 



DIFFICULTIES OP RELIGION. 33I 

this sentiment are classed under the term, Evan- 
gelical Christians, and it includes in this country 
the Baptists, the Methodists, the Presbyterians, the 
Congregationalists, the Episcopalians, the Ortho- 
dox Quakers, the Dutch, Associate and German 
Reformed, and most of the Protestant foreigners. 
The sects who are included in the other class, 
are the Universalists, who do not believe that men 
are in any danger of being lost forever, and there- 
fore do not suppose that they need to do any thing 
to be saved ; the Unitarians, who do not know 
whether men are in such danger, and of course do 
not know whether they need to do any thing to be 
saved from it ; and the CathoHcs, who hold that 
membership in the Cathohc church is indispensable 
to salvation, so that none can be saved out of it. 
Their clergy may often teach the duty of piety ; 
but a round of ceremonies, confession and penance, 
the prayers of saints, good works, and a period of 
suffering in purgatory, are what are generally reli- 
ed on in that church, as the means of securing eter- 
nal life. These include the most of those who are 
not deemed Evangelical in this country. I suppose 
the Hicksite Quakers and the Campbelite Baptists 
come into the same class as the Unitarians, though 
I am not well acquainted with their peculiar views. 

There are some few other sects, sueh as the 
Swedenborginans many of whose peculiarities I 
cannot comprehend, and the Mormons and Shakers* 
whose views I have not learned. 

The Evangelical Christians, are not divided into 
sects, on matters of doctrinal belief, but merely on 



332 LETTERS ON THE 

matters of organization, church government, and 
external rites. 

The pecuKarity that distinguishes Congregation- 
ahsm, IS the mode of church government. Each 
individual church is an independant body, respon- 
sible to no other body, and setthng all its concerns 
by the majority of voters. 

An independent Presbyterian church is exactly 
the same thing, except that the church manages its 
concerns by permanent officers, who are called 
elders of the church. 

But Presbyterianism in this country generally, 
has this, as one peculiarity. Each church is gov- 
erned by its own officers, and is connected with a 
Presbytery, composed of the neighboring ministers 
and elders, who receive appeals and have a right 
to reverse the decisions of each individual church 
connected with it, and the care and supervision of 
each clergyman, also, connected with it. Each 
Presbytery is connected with a Synod, composed of 
delegates from several Presbyteries, that receives 
appeals, and has a right to reverse the decisions of 
each of its Presbyteries. Then there is the Gen- 
eral Assembly of the Presbyterian Church, com- 
posed of delegates from all the Presbyteries, which 
is the ultimate court of appeal, and has authority 
to settle finally, all questions that are appealed, 
either from Synods or Presbyteries. 

The peculiarities of the Episcopal church, con- 
sist in its mode of worship, and in the three or- 
ders of clergy, Bishops, Priests, and Deacons ; and 



DIFFICULTIES OF RELIGION. 333 

certain views in regard to the rite of ordina- 
tion. 

The Baptists are just like the Congregationalists, 
except that they differ as to the time and mode of 
administering the rite of baptism. 

The Methodists are more like the Episcopalians 
in their notions of church government, and differ 
in their mode of w^orship, and the general arrange- 
ment and discipline of their church. 

The remaining sects differ from Presbyterians, 
chiefly as to the forms of church government and 
external rites. 

All these Evangelical sects are united in believincr 
and teaching the Divinity of our Lord Jesus Christ, 
and the efficacy of his atoning sacrifice, to save 
from future punishment, all who devote to Him 
the love of the heart, and the service of the life. 
They unite in believing that the sanction of the 
law and gospel, is eternal ruin, to all who die with- 
out this indispensable preparation for a future 
state. They all acknowledge their entire depen- 
dence on the Holy Spirit for all holy desires, right 
purposes, and acceptable service, and they all be- 
lieve that it is by the Word of Truth, or the motives 
and sanctions of the gospel, that the Spirit acts to 
regenerate and purify. They all acknowledge it 
to be their duty, to aid in spreading the knowledge 
of the gospel through all lands, and are united in 
efforts to promote this great object. The distinc- 
tive peculiarities that divide them into sects, do not 
relate to the truths or doctrines of religion, but only 
to external rites and forms. 



334 LETTERS ON THE 

Still there are some diversities of opinion among 
them, on cei tain matters of faith, though it does not 
serve to divide them into different denomina- 
tions, but exist among individuals of all these 
sects. This diversity of opinion will again be 
found to relate to the grand question " what must 
we do to be saved ?" Here there are two extremes 
to which individuals in each denomination are sus- 
pected of diverging. One extreme is, a belief that 
piety or true religion consists in some sudden mys- 
terious change in the human mind, which cannot be 
explained to an unrenewed person, and which such 
a person cannot understand ; that this change is 
wrought by the Spirit of God, and the evidence of 
it exists only in the consciousness of the individual. 
Good works, and a blameless life, are not de- 
manded as evidence, and are deemed of little con- 
sequence. This is called the extreme of Anti- 
nomianism. 

The other extreme is this. It consists in the be- 
lief, that man has a germ of true religion in his 
heart by nature, and that by education and various 
external influences, it can be perfected and ma- 
tured, without any supernatural aid from the Holy 
Spirit, so that children can be made Christians by 
education and by the performance of certain ex- 
ternal rites of the church, which God blesses to that 
end, while a good moral life is considered as piety. 
This is called the extreme of Arminianism. 

The Presbyterian, Congregational, and Baptist 
churches are often charged with verging to the 
Antinomian extreme, and the Episcopal of tending 



DIFFICULTIES OF RELIGION. 335 

to the Arminian extreme, and the Methodists of 
making the excitement of animal feeling the chief 
evidence of piety. How far there is truth in any 
of these charges, I am not qualified to decide. 

But I suppose that most religious teachers in all 
these denominations, would unite in this statement 
of their views ; that true piety consists in the devo- 
tion of the heart and life to God and his service; 
that men come into the world destitute of this 
principle, and live to please and serve themselves 
and the world, rather than God. That whenever 
a change of the natural character of man takes 
place, it is by the instrumentality of the truths con- 
tained in the Bible, made effectual by the superna- 
tural influence of the Spirit of God ; and that the 
chief evidence of piety before men, is the profes- 
sion of it by the individual himself, and a corres- 
ponding improvement in his character and life. 

This I suppose the two conflicting parties in the 
Presbyterian church would assent to, as express- 
ing their views of doctrine. The place where 
they diff'er, so far as I can discover, is on a ques- 
tion 0^ mental philosophy, relating to the constitu- 
tional character of the human mind. 

One class suppose that the mind of man is so 
constituded by nature, that it loves to do wrong 
rather than to do right ; that there is a natural 
aversion to the character of God when truly seen 
as much as there is to what is distorted or de- 
formed in nature and art. They suppose that 
many of the natural desires and affections of the 
human mind, that arise involuntarily, are wrong. 



336 LETTERS ON THE 

and that man by his own choice or efforts, has no 
pov/er to change this natural constitution. They 
suppose that until this constitution of mind is 
changed, it is as impossible for a man to love God, 
and to devote his heart and v^^ill to his service, as 
it is for him to make a mountain or a w^orld. They 
suppose that the mind always chooses those things 
most agreeable to the natural constitutional tastes, 
so that when virtue and holiness are presented to 
the mind, there is no taste or desire for it, and 
when sinful things are presented, there is a desire 
for them, and that the choice as necessarily follows 
the strongest desire, as the needle follows the at- 
traction of the strongest magnet. They suppose 
regeneration, or the commencement of piety in the 
mind, to consist in a change in this mental consti- 
tution, wrought by the supernatural influences of 
the Holy Spirit, and that after this change, men 
have power to love holiness and to dislike sin. 

On the contrary, those who hold the other theo- 
ry of mental constitution, maintain that men are 
made with the natural desire for happiness and fear 
of suffering, and that all their acts of choice have 
reference to gaining the one, or avoiding the other. 
That they do not like a thing because it is wrong, 
or dislike it because it is holy, but they like what 
gratifies their desires, and dislike what crosses them. 
That there are a great variety of sources of enjoy- 
ment, and that men have the power to choose or 
refuse any one of them, and to take some one or 
the other, as the leading object of interest and pur- 
suit. That the mind is made so as to be able to 



DIFFICULTIES OF RELIGION. 337 

understand, admire and love the character of 
God, and to perceive the excellency and happi- 
ness of living to do good to others, instead of being 
supremely devoted to gaining good for self alone. 
Thut being so constituted, God requires men to 
give him their affections and the service of their 
lives, and that they have the full power to comply 
with this requirement. That until they do obey 
this requisition, they are not subject to the law of 
God, and cannot be ; and while they are required 
by God to do what they do not wish to do, his 
character and law and service are objects of aver- 
sion rather than of pleasure, because they cross 
their wishes and desires. They hold that when 
men become truly pious, it is through the influence 
of the motives presented in the gospel, urged on 
the mind by the agency of man, and the co-oper- 
ating influence of the Holy Spirit, and that without 
this supernatural influence, the unwillingness of 
man, to do his first duty would never be overcome. 
In addition to this theory of mental constitution, 
may be added the difterent modes of interpreting 
scripture language. One class maintains that the 
words can and cannot, able and unable, and similar 
terms, are used in two senses by mankind ; one sig- 
nifying entire inability of every kind, and the other 
signifying unwillingness. That the Bible uses the 
language of common life, and when God com- 
mands men to do a thing in one place, and says 
they can do it, and then says they cannot do it in 
another place, that the rules of interpretation re 
29 



838 LETTERS ON THE 

quire the sense which does not make a contradic- 
tion ; and therefore in some cases cannot and una- 
ble signifies simply unwillingness, yxsi as they often 
do, in the common use of the terms among man- 
kind. 

On the other hand, it is maintained that in those 
passages which declare the inability of man to do 
what God requires, as the terms of eternal safety, 
there is but one meaning to be allowed, and 
that is physical inability, or an inability entire in 
every respect. 

Now you will find all who believe in the neces- 
sity of true religion in the heart, to fit men for 
Heaven, of whatever denomination they are, come 
into one of three classes. They either take the 
first theory, which is in fact the theory of fatalism, 
or else the second which is the theory of free 
agency ; or else they have no theory at all about 
it, and say they do not know how it is ; but that 
God does require men to give him their hearts, and 
does say they are unable to do it without Divine 
aid, and that somehow these things are consistent, 
but how they do not explain. 

Those who hold that men are unable in every 
sense to fit themselves for heaven, have different 
modes of evading the inconsistency urged, when 
men come to them to inquire " what must we do to 
be saved ?" But the general method has been to 
say, that though men cannot do the thing required 
by God, they can read, and pray, and attend the 
offices of religion, and in this way God will inter- 
pose and afford them the aid they need, in order to 

in power to obey his commands. 



DIFFICULTIES OF RELIGION. 339 

I suppose the main difficulty that has agitated 
the Presbyterian church, and, to a less extent, the 
Congregational, has arisen from the fact, that one 
or the other of these theories of mental constitution, 
has been incorporated more or less into all our 
systems of theology. I suppose one of these theo- 
ries, when clearly exhibited, to be no other than 
the theory of fatalism, and the other is its counter- 
part, or the system of free agency. 

Yet when I state this, I merely give it as my 
opinion, and not as what the advocates of that the- 
ory, which I suppose involves the theory of fatal- 
ism, would allow. For they describe a theory of 
mental constitution which does, in fact, so far as I 
can understand it, make the mind of man a ma- 
chine, that at one time necessarily and inevitably, 
from its very constitution, acts sinfully, and then 
after some supernatural change, as necessarily and 
inevitably has holy exercises. Yet still they claim 
to hold to free agency and moral accountability, 
and attempt to show that it is not inconsistent with 
their theory of mental constitution. But it is just 
the same, to my mind, as if they should describe a 
square as that which has four sides, and four right 
angles, and still maintain that they believe this is 
at the same time a circle. Their description of 
their theory of mental constitution, imparts ideas 
as inconsistent with my idea of free agency, as is 
the idea of a square inconsistent with my idea of a 
circle ; and all their explanations only seem to en- 
velope the subject in darkness. 

1 do not suppose it possible, in the nature of 



340 LETTERS ON THE 

things, to have but two theories on the subject of 
mental constitution ; one is, that the mind is an inde- 
pendent agent and that motives or objects of choice, 
are only necessary occasions for the exercise of its 
pov^^ers, and that the mind has the same power to 
choose what is not chosen, as to choose as it does. 
The other is, that motives or objects of choice are 
causes that operate necessarily on the mind, as at- 
traction draws a magnet, and that the mind has not 
the power to choose any other way than as it does 
choose. I have never yet seen any theory of 
mental constitution that was not, when clearly un- 
derstood, one or the other of these two theories, 
nor do I suppose it within the power of man to 
state any third theory, that is not, in fact, one or 
the other of these. 

But whether I am right in my opinion of this 
matter or not, the fact cannot be denied, that this is 
the ground of difficulty in the Presbyterian church. 
Those who fully teach what I call the system of free 
agency, hold that depravity consists in the want of 
the principle of piety, or supreme love to God, and 
that regeneration consists in a voluntary change of 
the ruling purpose, or controling principle of the 
mind, effected by the motives of the Gospel ui-ged 
upon the attention, and the co-operating agency of 
the Holy Spirit. Those who hold the other theory, 
believe that depravity consists in the mental con- 
stitution, and that regeneration is a change in this 
constitution, wrought by the Spirit of God. 

But there are few theologians who have clearly 



DIFFICULTIES OP RELIGION. 341 

expressed their views on these disputed points of 
mental constitution, until within a few years ; and 
now, the majority of our clergymen and laymen 
do not decidedly avow either, because they do not 
clearly understand the distinction, or because they 
think it is not best to contend about it. But the 
questions of old divinity and new divinity, old school 
and new school. New Haven divinity and its oppo- 
site divinity, all turn on just this point. And 
it is a matter that does not alone interest the Con" 
gregational and Presbyterian churches. Every 
minister of the Gospel, in every Evangelical seel, 
who believes that piety is indispensable to salvation, 
has got to meet these questions from his flock. 
" What is that act of the mind on which my salva- 
tion depends ? Have I power to perform it or have 
I not ? If I have the power, tell me exactly what 
it is, that is to be done, and how to do it. If I have 
not the power, explain to me how it is consistent with 
justice or benevolence, for my Maker to require of 
me what I have no power to perform, and threaten 
to punish me with eternal death, if I do not obey.** 
If then the Presbyterian and the Congregational 
churches divide, on the points that now agitate 
them, it will be on a question of mental philosophy 
as connected with the doctrines of religion. There 
are now three parties. One, that clearly and 
plainly teaches the system of free agency, in all its 
connection with religious truth and duty. Anoth- 
er consists of those who fully and fairly advocate 
the theory of mental constitution, which I suppose 
29* 



342 LETTERS ON THE 

to be the system of fatalism ; and the third, which 
is the larger portion, consists of those who have not 
clearly and definitely formed their opinions on the 
subject, and of those who do not wish to take sides. 

In addition to this difficulty, there has some em- 
barrassment arisen from the union of Congrega- 
tionahsts with Presbyterians. The Congregation- 
ahst believes that though his form of church govern- 
ment is the best, and the nearest to that of the primi- 
tive churches, yet that noparticular form of church 
government is appointed as binding on the con- 
science by Divine authority, but rather that it is left 
as a matter of expediency. Of course the Congre- 
gationalist can conscientiously give up his form, 
and join the Presbyterian church. But Presbyte- 
rians of the stricter sort believe, that their form of 
church government is of divine appointment, and 
they therefore cannot conscientiously relinquish it. 
The Presbyterian church now embraces so many 
who have been Congregationalists, that there is 
some apprehension that they wish and are aiming 
to modify Presbyterianism, and will in the end 
change it to Congregationalism, by substituting 
Congregational Church Committees, instead of the 
permanent Presbyterian Ruling Elders, and intro- 
ducing these Committee men into the church judi- 
catures, to hold the place of ruling elders. 

This, so far as I understand it, exhibits the cau- 
ses of the present difficulties that agitate the Pres- 
byterian church. 

I wish now to reply to some remarks you made 



DIFFICULTIES OF RELIGION. 343 

to me about trying ministers like criminals, and 
punishing them because they do not believe as the 
majority think they ought. I suppose that there 
is some occasion for the impression that seemed to 
rest on your mind, when you made these remarks, 
for by adopting the forms and language of civil 
courts, our ecclesiastical judicatures make a some- 
what unfavorable impression on the minds of those, 
who do not fully understand their character and 
objects. 

The Presbyterian church is formed on the same 
principle as all social communities, civil or domes- 
tic. It is an association bound together by certain 
terms of agreement. Take, for example, our na- 
tional government ; each State unites in the na- 
tional compact on certain terms of mutual agree- 
ment, and there is a Supreme Court to decide 
when these terms are violated, and how they must 
be fulfilled. In all religious denominations there is 
a tacit, if not a formal agreement of this kind. If 
an Episcopal clergyman should cease to read the 
prayers, and should omit the dress and forms of the 
church, and teach and preach that the Presbyte- 
rian form of church government and worship, is 
the proper one, he would be excluded from his 
denomination, and be told to go among those who 
thought as he did, and not stay to disturb the 
peace of the Episcopal church by propagating his 
views. And thus in all other denominations. If a 
man violates the express, or the tacit agreement 
he makes, when connecting himself with a church, 
he is dismissed from the association. It is thus the 



344 LETTERS ON THE 

Quakers do. It is thus even Unitarians would do, 
if one of their clergy should begin to teach that 
Mahomet is superior to Christ, and the Koran su- 
perior to the Bible. 

Now the Presbyterian Confession of Faith, is 
the articles of agreement that unite the body ; and 
the judicatures of the church are the constituted 
authorities which, as in the case of the Supreme 
Court of the United States, decide what is a vio- 
lation of this compact, and how it is to be under- 
stood. 

In any case of difficulty the rules of the ciiurch 
require the following coarse : 

First, the aggrieved member is to go to the party 
who is supposed to have violated the articles of 
agreement, and state his apprehensions, and ask 
an explanation. If he is still dissatisfied, he is to 
bring the matter before the elders of the church ; 
in the case of a clergyman it is to be brought be- 
fore Presbytery. If the decision of Presbytery 
does not satisfy, as it often happens that personal 
partialities may be supposed to interfere, the case 
is appealed to Synod. If the decision of Synod 
does not satisfy, it is brought before the whole 
church as represented in General Assembly, and 
there a majority decides what is, and what is not, 
a violation of their articles of agreement. Here 
the party that appeals must stop, and either submit 
quietly, or else leave the Presbyterian church. 

The difficulties in the Presbyterian church are 
now in a course of adjudication, and the question is, 
are the sentiments held by new-school men, so con- 



DIFFICULTIES OF RELIGION. 345 

trary to the articles of agreement, that they must 
cease to preach them, or else leave the Presbyte- 
rian church ? If a majority of the General As- 
sembly decides that they are so, then it is the duty 
of all who hold these sentiments, either to cease 
preaching them, or else to go out from the Presby- 
terian church and form another denomination. If 
it is decided by a majority, that these views may be 
taught, without violating the articles of agreement, 
then those who have made complaint, are bound to 
hold their peace, and treat those who hold these 
sentiments as brethren in the same faith. If they 
cannot conscientiously do this, it is their duty to 
withdraw from the Presbyterian church, and form 
another denomination. 

I do not see any just ground for the two parties 
to feel enmity or ill will ; if they only can exercise 
the charity and patience and meekness of the gos- 
pel they profess, all can be terminated amicably 
and quietly. They only need to allow that their 
brethren honestly differ in opinion, and to feel wil- 
ling that each party should act according to their 
views of right ; and if they find their principles so 
opposite that they cannot dwell in one family, to 
separate kindly, as did Lot and Abraham, and 
dwell in two different enclosures. I see no ground 
for one party to charge the other with stealing 
into the church to corrupt and alter its faith, nor 
for those who are tried for heresy, to complain of 
persecution, when according to the articles of agree- 
ment, they are brought before the proper tribunal 



346 LETTERS ON THE 

to show that they have not in any respect violated 
them. There may be cause of complaint, in re- 
gard to the spirit and manner in v^^hich the thing is 
done, and here I fear is ground for all who love 
the Presbyterian church and dwell in her enclo- 
sures, to feel humbled and grieved. 

Yet still in expressing our opinions about the 
feelings and conduct of our religious teachers, it 
seems to me we cannot be too cautious or too 
charitable. I have great respect for the piety, the 
talents and the sincerity of many on both sides ; and 
I do verily believe, that however much of party 
spirit and evil feelings there may have been gene- 
rated in this painful collision (for ministers are men, 
and subject to like passions as other men,) it has 
been real apprehension in regard to the cause of 
God and the salvation of souls, that has chiefly 
sustained the excitement and alarm. I believe that 
if all fears of this kind could be quieted, the whole 
difficulty would end. 

Our clergymen have the care of souls commit- 
ted to them ; they believe that the salvation of their 
people depends upon their faithfulness in exhibiting 
truth, and in keeping out error. Of course, they 
feel more deeply, than other men, the importance 
of the peculiar views of religious truth, which they 
deem correct. And as no man can read the 
heart, it seems to me to be taking the office of the 
Omniscient Judge, to pronounce on the motives 
and feelings less pure, that may mingle with those 
which they profess. Every good and virtuous 
man has an interest in sustaining the character and 



DIFFICULTIES OF RELIGION. 347 

influence of our clergy of all denominations ; — for 
as a body they are among the main bulwarks of 
virtue and religion, and every thing that lessens 
their influence and respect among their fellow citi- 
zens, is an injury to the cause of virtue and religion^ 
of which they are the appointed guardians. 

For this reason it is, that I lament the practice 
now so common, of speaking, of all religious dis- 
cussions, as quarrels. Is there not a distinction 
between free and animated discussion and quarrel- 
ling? If men can keep their temper, and treat 
their antagonists with courtesy, fairness, and benev- 
olence, they may earnestly contend for principles 
and doctrines, and yet be free from the charge of 
being engaged in a quarrel. 

One other thing is to be lamented. Ministers 
feel more deeply on the subject of religious truth 
than on any other; at the same time their position 
as teachers to others gives them the least advan- 
tage of learning to bear contradiction and collision 
with patience, and candor, and equanimity. In 
their ecclesiastical meetings they come together as 
equals, to discuss subjects in which, of all others, 
their warmest feelings, their ministerial character 
and influence, aed every thing they most value are 
interested. In such bodies, there are always some 
men, quick in feeling and hasty in speech, and it 
would be passing strange, were there not often 
things said, that were better left unsaid. And yet 
every body holds ministers up to much stricter rules 
of judging than other men. Men think, and they 
think truly, that ministers ought to be models of 



348 LETTERS ON THE * 

christian candor, charity, courtesy and truth. And 
yet, in such circumstances, where ministers are 
most exposed to temptation, and most severely 
watched and criticised, all their hasty words and 
excited debates are drawn out, and put in the news- 
papers, and sent all over the land ; while their sub- 
sequent repentance, their mutual concessions and 
acknowledgments in private, and all the palliating 
circumstances can never be known. 

Now I acknowledge that ministers ought to be 
perfect, even as our Father who is in Heaven is 
perfect ; and yet when they fail, I think those who 
judge them, ought to take into consideration the 
palliating circumstances. 

I cannot but hope that the Presbyterian church 
will not be divided on such a question as now agi- 
tates it, — for I do not beheve it is yet properly 
understood by its members. Although it is in 
reality, a subject that can be made simple and 
intelligible to common minds, it is now so thor- 
oughly involved in metaphysical subtleties and 
theological technics, that the laymen generally do 
not and will not understand it ; and this is one rea- 
son why so many intelligent and pious among 
them, feel so little interest in the matter, and so 
much regret that it occupies the time and thoughts 
of their clergymen to such an extent. I wish any 
clergyman that thinks the Presbyterian church can 
be intelligently divided on this matter, would call 
together his elders, and read to them two or three 
chapters in Edwards on the Freedom of the Will, 
and some of Coleridges writings on Necessity and 



DIFFICULTIES OF RELIGION. 349 

Free Will, and then ask their advice about dividin 



t? 



the Presbyterian church on the points therein dis- 
cussed. I think he would hear some practical, 
common-sense remarks, to which it would be wise 
to give heed. 

It seems to me this is a day, when, instead of 
dividing into more sects, it is demanded that the 
bands of christian harmony should draw together, 
with warmer charity, all who love our Lord Jesus 
Christ, and preach and love the truths of his Gos- 
I>el. To secure this. Christians must learn to 
" agree to differ peaceably ;" and to leave every 
Christian brother, unmolested with complaints or 
rebukes, when he acts according to his own princi- 
ples, instead of conforming to the principles of 
others. 

The Evangelical sects of this country are now 
all engaged in spreading the gospel through the 
earth. Let the Episcopalian believe that liis is the 
only real ordination, and the Baptist that his is the 
only proper mode of admission to the church ; and 
the Methodist and the Presbyterian that theirs is 
the best form of church government and worship. 
These opinions do not interfere with the rites and 
interests of other sects, and while their advocates 
do not give them the place in their attention and 
efforts that is disproportionate, and act with the fair- 
ness, sincerity, meekness and gentleness of Christ, 
there is no injury done by each one trying to prop- 
agate his own peculiar views. It is a right and a 
duty. 

It seems to me each sect occupies an important 



350 LETTERS. 

sphere, and each accomplishes something that the 
other could not do. The Episcopal forms and mode 
of government are fitted to one class of minds, bet- 
ter probably than any other, and who that witnes- 
ses the piety of the clergy, of that church, the 
increasing numbers and spirituality of her mem- 
bers and the various religious enterprizes that she 
sustains, if the spirit of Christ is in his heart, but 
can fervently say, " Peace to thy walls and pros- 
perity to thy palaces." And what Christian that 
witnesses the action and efficacy of the Metho- 
dist Church, the piety, self-denial, and faithfulness 
of her clergy, the thousands of wastes, that un- 
der her care are beginning to blossom as the rose, 
can refuse her a hearty God-speed in her labors of 
love. And our Baptist brethren, the pioneers in 
the modern work of missions and translations, who 
are now with us in every thing but a single rite, 
why should we not give them the right hand of fel- 
lowship, and rejoice in their prosperity as well as 
our own. 

May that happy day soon come, when Christians 
can differ in opinion, and yet dwell side by side, in 
peace, and harmony, and love. 
Yours, &c. 



